Full text of "Exercitations divine : containing diverse questions and solutions for the right understanding of the Scriptures, proving the necessitie, majestie, integritie, perspicuitie, and sense thereof, as also shewing the singular prerogatives wherewith the Lord indued those whom he appointed to bee the pen-men of them, together with the excellencie and use of divinitie above all humane sciences : all which are cleared out of the Hebrew, and Greeke, the two originall languages in which the Scriptures were first written, by comparing them with the Samaritane, Chaldie, and Syriack copies, and with the Greeke interpretors, and vulgar Latine translation ..."

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EXERC1TATIONS

DIVINE:

Containing diverfe Queftions and

Solutions for the right understanding of

the Scriptures :

Provirgthe necefsitie, niajeftie,int«gritie,pcrfpi-

cuitie^and fenfe thereof.

As alfo fhewing the fingular prerogatives wherewith the

Lord indued rhoic whom he appointed to bee the

Pea-men of them.

Together with the excellence and ufe of Divinitie above:

all humane Sciences.

All which are cleared out of the Hebrew, and Grecke,thetwoorigi-

nall languages in which rhe Scriptures were firft written, by comparing
them with the SamaritaneXhaldiejand Syriack CopieSjand with the
Gr,eekeImerpretors,and vulgar Latinc tranflation.

rnp>m NimHi pS^p pit

fiat ici par itma& via lenginqHaeftm

By ItknlPeemfe, ofLathecker in Scotland, Preacher of
ChriasGofpell.

LONDON.

Printed by T. Cotes for John Bei/amie,and are to be fold at his fhoppe
at tli fignc of thethrc^ Golden Lyons \\ Qorntbi§% nccic rhe'
Royall Exchange % . 6 ? 4.

The Right Honorable, Sr*

Thomas Coy entrieKnight^L or d Qolpen-

trie, Baron of Jleshorougb Lord Keeper
of the Great Scale of
England*

Moji Honorable and my (very good Lord,

0 fi the wifeft and the
richeft Prince in the Eaft,
Searching where wife-
dome might be found,he
could not finde the place
thereof- Hee could not
finde it in the land of the
living • the depth faith, it is not with me-and
the Sea faitlytis not with me. the Vultures
eye hath not feene it for all his fharpe fight .
and for the worth of it, it cannot be gotten
for Gold, neither can Silver be weighed for
the price thereof: Then hee fubjoyneth,
God undcrftandeth the way thereof, and he
Aaaaaaa 3 know*

Iob.28,7,

The Epijlle Dedicatory!

Pro^Obi;

Pfal,is>.l.

knowcth the pl?ce thereof, for he looketh to*
the ends of the earth, and feeth under the
whole heaven. The wifedome which Job
fpeaketh of here, is Gods fecrct wifedome in
his workes of nature, which none of the
world,although they Were as fliarpe lighted
as the Eagle, can underhand- Now if man
be fo ignorant in Gods workes of nature,
much more is he in the worker of grace ; and
he may fay as Agur fayd,when he confidered
Itbiehnd Veal flefus Chrift the wifedome
of the Father ) Surely I am more brutifli
than any man, and have not the utiderftan-
dingofaman. ©aWdwhenhe lookt upon
the heavens, the workes of Gods hands, he
fayd j The heavens declare the glory of God,
and the firmament fheweth his handy
worke : then he telleth how they declare his
glory and what fort of Preachers they be,The
univerlalicy of their preaching, their line is
gone out through all the earth 9 even to the
ends of the world • Then their diligence in
preaching, both day and night . Laftly, how
plainely they preach in all languages. Yet
this their preaching is but an indiftindl fort
of preaching in refpeft of the preaching of
theGofpel. We may fee fome of his wife-
dome

TbeEpiftle Dedicatory.

dome in the heavens which are his handy
vvorke ,• but nothing of the hid treafurc and
riches hid up in Iefus Chrift, can wee learne
by this preaching. ButTWfpcaking of the
preaching of theGofpelby the Apoftles,faith,
Their found wentout into all the earth, and
their words into the ends of the world,- hee
changeth their line into their iound. There is
a great difference betwixt thefe two forts of
preachings Anaughty perfon winketh with
his eyes,hefpeaketh with his feete^and teach*
eth with his fingers, but hee (peaketh more
diftin&ly with his tongue ; So the Lord
preachethindiftin&ly (as it were) by his
worke ; but by the found of his Gofpel, hee
preacheth clearely andplainely. Where fliall
we find thefe treafures of grace & hid wife-
dome ? This treafure is to befoundinhis
Law$ therefore the Icwcs call it defiderium
mundiy and itismoretobedefired^thanGold
yea than molt fine Gold, The Angels them-
felves with ftretched out rieckes, defire to
looke into this myftery ,• even as the Cheru*
bims with firetched out neckes looked
downe to thePropitiatorie. If the Angels
have fuch a defire to behold this wifedome^
much more fliould man have a defire to
Aaaaaaa 4 fearch

Rom.xo.i*.

Prov'.6,ij«

Pf3l.19.1O4

1 Pet. Mi/

The Epiftle Dedicatory;

Hcb.i. I&
Pro. 3. 13.

Epk- 4-3i&c;

fearch into thefe myfteries: for he tooke not
upon him the nature of Angels,but he tooke
onhimthefeedeof^W^w, Happieis that
man that findeth this wifedome, and the
man that gettethunderftanding^ this wife-
dome is onely to be found in the Law of the
Lord. I have indevoured (my Nobk Lord )
in this Treatife to make fome fmall path for
theyoungcr fort to this wifedome; And I
have abftained from thole queftions which
doe more hurt than good to the Church.
Plutarch maketh mention of a number of Su-
terstoonemaid, but they fell to fuch con-
tention amongft themfelves, that they did
teareherallinpeeces: too many dilputations
in effect do rent the truth, K^himium altercan-
doamittitur yerit&s :The beft way to come by
the knowledge of the truth , is to bee con-
verfant in the Text k felfe, and to bee ac-
quainted with the phrafe of the holy Ghoft
fpeakingin his owne language. Let it not
feemeftrangetoany, thatlfeeminga ftran-
ger fliouldtake this boldnefle to offer thefe
my labours to your Lordfhip. I cannot
acknowledge fuch ftrangeneflc ; for wee
have one Lord, one faithjonebaptifme, one
Godand Father of us all . We live all under

The Epiftle Dedicatory.

A»5U

Matht 16.7 $<

Hon 14.7,

lob. 2.$X4i

onegrac.ous King, and there is fmallorno
d iff r ence in our language:we differ not as the
pfJMft/toandthefe of JJkdod; yecfayjibbolctb
and we faj psibbolethyec ipcake the Dialect of
jt)ij:Uvi.:\vA we the Dialed: of Galilee, (mail
1 o diflFei ence. But the reafon \\ herefore I
dc choiic of your Honour, is the g od re-
porcwhichl hearc ofyou every where^your
name i'meileth as the wine of Lebanon, yee
have put on righteoufneileasa garment5yee
are eyes to the blind and fcete to the lame :
the bleffing of him ;hat is ready toperifli
commeth upon you, and you have caufed
thewiddowshe rttofingtorjoy.Thcrewerc
many notable and excellent parts in Job, he
defpifed not thecounfei! oi his man-fervant
or of his maid-icrvant, here was his humi-
lity: yet when he fate in judgement, what
grace and msjeftie had hoe ? they gave earc
and kept filence at his counfe-l . the young
menfaw him and hid then felvrs, tiid the
aged arofr and flood up befor him . he was
hoipitabletothcpoore, he did not eate his
morfels alone, hewaspi ifull to the father-
leffeandtc the widdow, and he difd&ined
the wicked, that he w uldnot fet them with
thedofg scf his flockc'.Happy is that Land

where

lob.} 0.1,

Jr-

—

GG!M**Ity

The Epiftle Dedicatory*

—

i*.

jvhcrc there are fuch judges. Another caufe
'whicteftioved me to grace this worlce with
your Lordfhips name^is the dcfire I ha ve^thafj
otheri may reads it the more willingly fgt£
their ownc profit; and even as a faire enme
leadcth the beholder to lookc/nore particu-
larly upon fevery part of the building; fo the
beholder of this worke fetouttinder the pro*
te&ion ofyojir Honours vcrtue;wil the more
earneftly afte&the perufingof the fartie, in
confidence that (o much worth fa is eminent
in your Lordfhip^would hinder any mans
boldncffe to prefent unto you a trifle. And
forconclufLn, when Jacob was to feidhis
fonne Benjamin into ^Bgypt> hcprayedthac
God Almighty would give him favour before
the man; So my earned prayer to God is,
that this treatife may fir ft be acceptable to the
Church of God, and then unto your Lord-
(hip : And fo I have obtained that which I
defire.The grace of God be with your Lord-
fliip^and make that the lomg continuance in
the charge which hisMajeftie fflofl worthi-
ly hathlayd upon you, may produce long
happineffe to this Common we?Jt|

■

Tour Honours in aUdu^ifuIlfuhmifiion^

lOHN WeEMSE,

-*■

A loving advertifemenc to

yong Students in Divinity, who

defire to come to the knowledge

of the holy Scriptures.

Oving Brethren* Tliere
he three Schooles in which
young Divines muft be
exercijid^ the fchoole of Arts
and Sciences, the Schoole of
Grace, and the fchoole of
jour Vocation. It is a great
htlpe and an introduction to Vim initie,to he trained
up in thefirft & doole ofjrts and Sciences : Mofes
TDM learned in all the Vtfedome of the ^Egyptians,
Daniel in the learning of the Chaldeans, and
Dionyfius Areopagka "teas trained upintphilo-
fofhie. J. certaine Schofler amongjl the Jtutes asked
one of the R. his Mafler whether he might reade any
of the humane Writers or not ? he gave him this An*
fwereyyou may readt them, proYidingyou reade them
neither day nor night. This lias a foolijh an/were,
for the J e^es hated all humane learning; therefore

they

■'*!■ IIPWL ,U

TheEpiflle to the Trader.

\ they fay y Maledi&js qui alueric fuem, auc
didiceric Sapientiam Graecoruni} They call
all humane learning the Tbifdome of the Greekes. But
tof}?utupthisSchooley and to takeaway all humane
learning from a Divine, were in ejfeB to make him
no Divine, lie knowledge of all Arts and Sciences
is necejfarit for himy as ofGeometriey Arithmetickey
Geograpbitjhe knowledge ofVhyficke, but above all
the knowledge of the tongues is more neccffary for him,
becaufe they are VehicaL* fcientiarum. (But here
ye mujl not onelyfiudie that part of the tongues lohich
is called *%'**»* Tbhicb is mere Grammar as
to Jiand upon Letters, Accents, Tronounciation and
fuch^ but ye mujigoe farther to that part which is
called tyyuTuh, the true meaning of the words ■ to
interpret them out of one language into another yand to
underftand one (pbrafe by another : neither, fhould
ye [land here, but ye muft goe further to that part
Tbhicb is called wtm> to cenfure and difcerne the
true reading from thefalfe,as the Mafo ret h did W;o
excelled in this. Jn the Carres there are three Jons
of fignes to direB the Souldiers, muta, femivo*
calia,& vocalia rMuta as the en fignes, Semi*
cocaliaytf the trumpetsiVocxW^as the words of the
Captaine. So fome fignes are TV&Jta , as Arts aid
Sciences . Semi vocalia, as the knowledge of the
tongues j and Vocalia, as the meaning of the holy

Ghoft

The Epiftle to the Reader.

Gfaft puking in the Scriptures. The knowledge of
chefetsmo/i neceffarit for you *toh$ intend to apply
your minds to the fludie of Divinitie . for by them
yefratt under (land the ^Properties and Thrafes of the
holy Ghofl, the ancient cuflomes of the people of God,
and the ftoeet aUufions in the Word, Tbhicb other*
1>ayesye frail never be able to und?rfla7id. xAni if
ye begin to learne thefe tongues when ye are young,
to what great per feSlion may ye attaine unto before
Ijfr come to be teachers of others ? Cicero maketh
mention of Marcus Craflus, who walking one day
mponthc fea fhore,faw a boy ^ho had found a boate
{there, but he havingno helpes to further him to faile*
ftrfl hegot Oaresjben a Maft, raesyfailes,and ropes ^
and then hefet to the Sea :fo from little beginnings^
if ye be wiUingyye may attaine to a great meafure of
knoleledge,haVingfuch helpes in this age ^hich your
Fathers neVer knew, and thegleanings o/Ephraim
now, are better than the vintage of A biczer "has then.y
ye haVe now many learned and sfofull guides. Tlie
femes fay y Qui difeka junioribuscui fimilis
1 eft ? Edenti uvas accrbas, &, bibenti c corcus
lari ; atquidifck a Sei.ioribus cui fimilis?
.EcentiUVismaturas & bibenti vinumvetus.
Ye need notfet your tee'h on edge with Joivre Grapes,
j for now ye have ^ore of ripe Grapes gathered by your
: old Majlis. The fluggard that keepeth his band in

his

The Epiftle to the Trader*

ProY.xa.ij.

s King. 1 0.7.

1 King. 4.

hit 'bofomeyand faith yThere is a Lyon in the way . a{
ledgeth that the feloes are but fabulous, and that \
is but loft time to readethem : but remember that
faidwellywhofaid% Malogranatum inveni, con
cem ab/eciv &c quod intus eft comedi. CaJ
alpay the unprofitable things yand make cheife oftha
y^hich is profitable. Others fay, they cannot attaim
iofuchperfeBion in thefe tongues a* the Tranjlaton
ba<ve done mho have Tranflated the Scriptures
already : and therefore they will content themfelve:
with their travels $ but how fh all they know whether
they have tranflated Veil or not? They mufi ginjt
credit onely to the bear errand if the Trenchmanfaik
them, then they are gone. Tl?e Queene o/Sheba
was much more delighted to heare Salomon himfelfe
fpeake than heare of him by report y for fye faid jhe
beleeVed not that which was reported ofhim^andyet
thehalfe was not told herifo brethren, when ye heare
an Interpreter j]>eake,fcarce thehalfe is told you $
but when ye fee it in theoriginall tongues, then ye
"frill fay $ it ^astrue Dohich y?asfpokenyandtbe wife-
dome that is in them exctedeth the report which wee
heard, There is fuch profundhie in the Scriptures,
that alt the wits of mm can never found the depth of
them jt fareth loith them as it did with the widdowes
Oylejt la/led as long as the (~kiUr*n brought VejfeU; \
fo there is much {lore andplentie in then\} that when

theyl

The Eft file to the Reader.

i Sam.30.24.

fay baye filled the wits and under/landings of the \
htfi>yet there is enough to be gotten out of them, by j
theft who come after. And here I cannot letpajfe bow \
much theft honourable Matrons art to bee resetted)
ybo entertaine and cherijh theft profejjors in the j
tongues, for without fitch, knowledge would foone
decay. David made aflame in Ifrael, that they
*fa taried by tbeftujfejhould part alike witbtbofe
Ttbo went to battell* The profeffors oftht Ungues
we they Ibbo keepe the fluff t* and they fhould bee as
foell regarded as they *tobogoc to the field and fight
in the miniflcrie.l hayt indeV9ured(brethren)accorm
ding to my meant meafurt of knowledge to make a
little path untoyou , to encourage youy and to Itt you
fee what profit you may hayt by this kind offtudiefir
w it mayferVeyou inyourminiflerit^ andifyereap
ty benefit by itjbe thankefullto the God ofbeaVenythe
ather of lights from^hom all good things defcend,
nd then to my lS(pble Tatron my Lord Keeper who
th encourage me much togoe on in this kind offludy.
id now when we haye made fome progreffe in this
fft Scboolt, and hayt attained to Jome meafure of
owledgcy fee that your knowledge turne not like
be wattrs of lor dan that run into the dead Sea,
}Ut let them be like thofe waters which came from the
rA andreturne totheSeaagdiney let them returne
0 thtpraife of him lebogaroe them, £{ext when y e

are

Ecdef.1.7.

The Epiftle to the Reader <

lam j.j 7:

Ier.1.7.

Num. 51*17.

tow*

areintheSchoole of Grace ,that ye may under jlandX
the Spirituall meaning of the holy Scriptures y ac*\
quaint your felves with prayer. Eiias Tom a man\
fubjett to the like pafionscu 7t>earey yet heprayed\
and the Heavens ffrere opened and gave raine :fo al
though ye be men,fubjeB to the fame papons to which
others are fubjeSl, yetifyee pray earnefllyto the
Lord, he will open the heaVensy and fend do^ne that
Spiritual! raine uponyouy and fit you for the Schoole
of your calling. And here ye mujl be carefulltoflu^
die the Lalo of the Lordyand to handle it diligently .*
Ieremiah borro^eth this Jpeech from thofe who are
trained in the wanes, and they arefaid Tra&are
bellum^e rnujt be shilfuH and trained before ye en.
ter into this callingjbat being entred in it, ye may be* P
gintotnrnethekey of knowledge to op?n the Scrip* t
tures to your hearers ^fo that ye may have flore both off
new and old to bring forth when your Lord and Ma-
fier (hall fet you over his houfhold to give hisfervantt
their me ate in duejeafon. And at UJi he loill fay untf 0
you9Ye have beene ftithfulloVer afelp things, J will
make you ruler over many things. Ledtioftata ju-
vat>varia dele&ac.

Your Loving brother in the Lord,
Iohn Weemse.

The firfl Table containing

the infcriptions of the particular

Exercitations in this

Booke.

EXERCITAT. I.

Of the excellency of Divinity dove all other Sciences and
Arts. Pag. I.

EXERCITAT. II.
What ufereafon hath in Divinity. p#u

EXERCITAT. III.
i That the end of Divinity here confifieth rather infraffife
than in contemplation. 2 o

EXEXCITAT. IIII.
Of Adams knowledge before the fall. 2 5

EXERCITAT. V.

How the Law is faidto be written in the heart ofm*M ^fier

the fall. 32

EXERCITAT. VI.

Ofthefeavenprecepts given to Noah. 40

EXERCITAT. VII.
Of the divers wayes how God revealed himfelfe extraordi-
narily to his Church. 43
EXERCITAT. VIIL
Oft be necepty of the Word written. 61

Bbbbbbb EXER-

TkeTable.

<^ i r.

EXERCITAT. IX.

Ofthefingular prerogatives which the fecret tries of the

hofo Ghoft had) who mote the Scriptures.
EXERCITAT- X.

K^frwments proving the Scriptures to be divine.

6 EXERCITAT. XL

In what language the Scriptures were written.

EXERCITAT. XII.
0 ft he ft) le of the Scriptures.

EXERCITAT. XIII.
That the Hebrew Text is not corrupted.

EXERCITAT. XIIII.
That no canonic all booke isperifhed.

EXERCITAT. XV.

That the points were not originaU with the Letters from

the beginning. 124

EXERCITAT. XVI.
Of the nteanes which Cod hath ufedto make the Scriptures
plaineuntous^as

7*
88

101

109

117

OfTranftation of Scriptures*

131

143

152

161

Of the Tranflation oft he Seventy.
Of the Vulgar Lattne Tranflation.
Ofparaphrafwg ofScriptures,
Of interpretation of Scriptures.

EXERCITAT. XVII. .
Of the divifion of the Scriptures. I tf 3.

EXERICTAT. XVIIL
Of the divifion of the Pfalmcs. 1 66

Of the inferiptions oft he Pfilmts . 1 68

EXERCITAT. X*IX.
Of the divifion of the Law in Haphtaroth and Parafioth.

*73
EXERCITAT. XX.

Ofthefenfe oft he Scriptures. 1 77

The

The Table of the places of

Scripture cleared in this Booke, the
firft number ftieweth the Chap-
ters, the Second theVerfe,and
the third the Page.

Genefis.

Exod,

C4f.verf.fai. i cap. ver.pag.

130

[bid.

IOJ

2
2

'34
I

i£o
J34

180

146

51
29

in
114

115

Bbb

24 151

1 138

21 16O

16 I|9

4 4*

r»

5 itfi'

17 *33

4 *»

26 160

22 40

30 103

24 8*

[ l7

7 48

25 125

7 106

17 4

3 161 !
37 Ibid.

"33

Leviticus.

cap. ver. pag.

IOJ

Numbers*

cap.

z/*r.

3°

138

103

120

l39

1 67

eutcro.

C4^.

ver.

«*•

1O3

II 12. %

16 3 2

bbbb 2

102

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cap.

ver.

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138

'37

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/"£•

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cap,

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»34
14

f be Table.

14 iP 55

37 54

15 4 161
16* 6 69
18 xo 74

20 20 182

21 2? 105

9 Ibid.

11 J*

26* 12 37

28 8 50

c*p>verf.f4g.

I JC*»£,

cap%Verfpag.

3 5 <?>

4. 32 120

29 26

33 no

10 18 30

22 31

21 20 55

22 3? 103
49 i*8

l Jtiarg

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Chron

3 88

11 Ii 137

13 3 53

35 166
17 2 dp

29 29 121

2 Chron.

19 30
33 19

167

122

£&*•

2 63

4 2

128

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8 8 124

12
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99
78

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140

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24 20 29
28 28 22

14
18
22
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47
74

78
81
86
1O3

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11*

118

7>M
12 105
10 Ibid.
4* l*7

2
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5

179
1(56

i(56

103

138

39
138
169

Ibid.

j 19

25 Ibid.

9 *

16 169
121 1 Ibid.

8 29/
137 2 119

Trover.

23
10

138

Ibid.
130

57
128
128
121

31 4 128
39 5

Ecclef.

3 4 128
7 22 38
12 12 74

Cant.

4 5 l59

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6 9

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184

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118

103
8

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89

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107

7P
11

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lere.

IO 11 84

15 I 164

19 68

31 15 I83

39 1*8

3* a 73

*7 74

39 3 97

The Table.

40 1 107

47 'J i©3

5'3 1*9

J 27 44

'J 9 37

2g 3 31

7 9 4<5

8 «7 .47
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118

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5 97
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25 136

10 1* 138

II 11 103

25 139

24 96
4i 38
J7 31
40 16$

26 180

30 170
39 103
4<5 123

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14 3 139

16 J 46

10 11 1^7
*i 7 161

J3 J6 i79

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9 19

18 44

19 103
3 12 88

7 37 *74

8 17 no

9 H iW

10 1 10a

3? 83
13 1* i8(5

17 3 2i

19 39 X83

20 28 4

4*.

4 70
1* 2*
24 164

* 13*

27 27

8 32 137

9 * 96
13 * 132

15 102

bbb 3

»5 2i 42

16 10 162
19 9 \$9

*3 *J*
21 4 69

Rom*

10}

17?

I O

•

8 9
14

183

II 131

*fl

or,

7 8 69

8 15 188
10 10 110

■ ■ ■ 1 *

112 6 j

2 14 70

3 10 134
6 6 21

£;&<?y:

79
8

8
5*

^hilif,

The Table.

■

% t6 174

I Tbeff.
t 1} 76
4 4 i°3

1 Timet.

a Timet.

I Ij i<*8
4 20 67

Ifcfc

7 2 90

17 16

10 28 Co

XI 22 Iltf i

I* ai 44

lames.

4 6 Sj
P 4 *3?

1 Pet.
I ip 67
21 68

* 3 IJ7

I lohi
2 16 S3

lude.

Revel.

I 14 49
1 J 3 172
18 3 104
22 I 3

11,1 II -T if 1 lH

Willi IHWi

— «wtf— i 1 1 1 m 11 ■»

jCttblt of the cbiefe Hebrew words explaintdin
tbUBmsi

•unfa-UK

maa*

xnx

m^na
cJftSaa

n demnfjt.

Nuyenr?
R?a»n

nnn

nn
na?

n
inn

man
tnn

> minima liter*,

41
/fa/

75
x6i

x38

3°
171

85
140

'171
102
168

181
12$

101
104
241
Ibid.

116
86
S*
3*

D*3JFD
"V3L?rTC

rrS,
rojau
ynBafy
a; ry^

HMD

ansa

T»sa
m*a

t*opa

1*7
118
130
168

139
163

J48

X30

13.8

iWrf.

128

II*

£0

568

136

176
164
163

168

170

80
104

owai

O , D D 173

r-nao i®^

jpd 129

^pD 103

tiny 137

mimoj ui
apn npia?y 4*
a^ainiPBisrSyi*
rrvy.nSy *i</.

nwy 128

a a 0

t>np
psrmjip

1
nn

jr&at^
treat*

tnty

rant*

a*-py»

nan

cam
D"pn

nun
rnvayn

Bbbbbbb4

l7$
46

30
1o

161

3X
116

>39
4?

282

146
x5«

ThTable.

A Table of the Grecke words

cxpou

nded in thisBooke.

VA^o^c^©-.

Qi'o\y&.

'O^SAWJt^"'

134

'AA^pttrt.

0iO'3pi'Tr@-.

'OttJitfsW*-

141

•toW&c.^

®i'ofl&.

Ibid.

*QpU&V.

7 48

yA'f\tKl7f\tHJ!*{.

i8i

Gup®-.

104

' Oy opal ofay f.

*35

*h-m%Kiy>'jjtV&t

<C^f.

'AttoMiW.
'Avjo-lt*,

"73
I32
142
105

1 K

i*i

nseto^w.

126

137

KdUFo^rice.

*35

*3?

K*J«^p«jS4t/&>.

lc8

n/57^.

i*/</.

BSfJL^

Ktt7tt\dfjL0iiva* :

n^^^©-.

BljgA/at d[JL<plchZ*/bttVcl<

KipKfiviQuxK.

Bg$My\0OMS.

101

K?M$cty®:

P^©-.

IOI

131

Aw&u8©-.

*35
141

181

AwA«<rj*.

Afy^h

104

s*o7©-.

'EXKMefc.

*ji

177
1*2
loo

136

M*}**dMof@;

135

lbil

>lLvfyyYi7j)u»f.
*Evx.u3ao-^u«/Vk.

<Effw*ke.

18.

127

Mtp/<ff*#f.
Mftp©".

! N

, *75
174
J05

I35>

T/7x©-.

rr7reAtyAi"Vx@-.

181
J76
135

Zi^Jyioy.

»3<>

*19
104

45
7f

«£"

"■■T.H' i1 1 M..m mm,

An Alphabeticall Table of the principal!

diftindions^andchiefe matters contained
inthisBooke.

ACtion of the will two-
fold', 2 o .actions of the
w;;.dtrvefold,%4.
Adam his knew ledge before
Lis fill, 2 5 . the meafure of
his knowledge,iC.hegave
I fit names to all the crea-
tures,30. K^idtm compa-
red with the moft excel-
lent men, 28.2^.
Analogie of faith twofold,

Angels appeared in the
likeneffc of men but not of
women,^.they appeared
more glorious than a man
ibid, what Angeh flirred
thepoolc,6o.

Apoftles confidercd two
wayes,yc, they are fet in
order before the Prophets
82.

Arabick tranftation addeth
poftjenpts tothcEvangc-
lifts, 1 5 oJhe erronrefthe
Arabickepoftftrips .

Ariftophsnes keeper of
jPto!cx,eus hbrarie inE-
gypt 144.

Ark not alwayes with urim
and thuwmm, 54. they
turned their faces to the
v^Ark when they asked
coun fell, ibid, it was not in
the fee ond temple ^9 .they
fangpfalmcs when it wot
carried to the temple,
168,169.

Affurance twofold,!^.

Beginning of things two-

Booke ftgmfeth a relation
by word or writ, iio.no
canonic all booke loft, 117.
no booke in the fcripture
wantethanj ejfentialpart,
118. bookes necefary for
the Church, albeit i oft, yet
they were found or written
dgaine, ibid.

Blood not to be cat en,a pre-
cept given to Noah, 41.
Lew this precept is to be
under flood, ibid, why
the Apoftles forbid to eate
it, 42.

Breaftplate, dtftinguijhecl
from

The Table.

from Vrim & Thummim,
yi.the Utters made not up
the anfwer,ibid.the forme
of "it ,52.

Canaan a Iwd blcjfed of

G#d,2.

Chapters and verfes not
cited by the ancient fathers
176. at the firjl called 'ti-
tles, and the verfes were
called chapters,ibid.

Chara&ers in which the
fcriptures were written
firfi, 88. the Samaritan
Char alter, andwhyfocaU
Jed,ibid.why Bfdras chan-
ged the characters, 8p.
diver fe characters & 1 .

Chrift ufeth the helpe of
reafon againfl the S addu-
ces,! 6. he excelled Adam
in all things, -$%. the true
Salomon,ij^. the end of
the law and the Prophets,
ibid.

Church compared to Cana-
an,z . taught by tradition
4. how the pillar of truth
84. not the laji resolution
of "our faith, 62. her eft ate
confidered three wayts,6 1 .

Confidence what, 3 j . 4
twofold Aft of the confer-

ence, ibid, it is called a
painted thing in the Syr 7-
ack,$6. the diverfe forts
ofconfeience, $6,37. the
good confeience not made
up by the light of nature
fincethefall,^%. when the
bad confeience accufcth,
3 8 . how the bad confeience
bindeth a man, and how
long, 3p. the confeience
Gods her auld,$%.
Conclusions drawnefrom
the firjl and fecond princi-
ple's how they differ, 35.
concluftons of praftife
drawne from prafticall
principle s,zx.

David came nearefl to o^-
dam m prudencie, 3 1 . hee
wrote two bookes of the
Pfalmes and fet them in
order,i66*

Daniel compared with A.
dam, 31. he excelled in the "
interpretation of dream es
ibid.

Defed threefold, I 1 7.

Divinity compared to man-
na,i*the cxceUencie of it
above allfciences and art
1,2 . compared with <JWe-
taphyfickes, 6. with the
Mathematicks 1

The Table.

mathematickes and phy-
ficks^ ibid, with the law-
ycr and thephyfitian^ibid.
with morall pbilojophie
ibid, and 7. with gram-
mcr and rhctorickefi. it
rcffifeth all other fcienccs

Dough of Egypt called the
bread of the poorer .

Dreams whether more ex-
cellent than vifions, 49.
fhe Prophets had the
dreames with the inter-
pretation oft hem^%. the
difference of them, ibid.
why God taught his Pro-
phets by dreames a$ .

Egypt water dwith the feet
ofmcn^i At refembleth the
fw/^3ibid. the people of
Cod under food not the
language of it ,9 3 .
lephant hath no proper
name in the Hebrew, 30,
it is circumfcribedby other
words.

fdras wrote none of the
bookes over againe which
were written before the
captivitie, but onely ft
theminorder^up.

Faith the daughter of divi-
nity,$.thc farther ttgoeth

from fen fc and rcajon^ the
more diflinti ejr leffe vni-
vcrfall,^. how faith ^ fen fe
and rcafon apprehend
things^ 3 . the articles of

faith taken generally or

Jpcciallie^l-

Faft of the lewes for the
tranjlationofthe bible in
greeke^i^6.

Feaft of tabernacles the hfl
day thegreatefi}\j%. that
day the Icwes read three
parajhoth, ibid. Salomon*
blcfjed the people that day
ibid. Chnft the true Sa-
lomon taught the people
that great day of the ' feafi
ibid.

Gate of knowledge foure

fold^i 6.

Generation threefold, 1 5.

God appeared immediately
or mediately by an Angell
4$. hee appeared in the
likeneffe of an old man
it .the name ofGodputto
exprejfe any great thing
27. '

Haphtora

The Table.

H ( Inftruments of muficke the

Haphtorah theoriginallof Ifraelites kept them in

it mijiaken,i^j \

Hebrew tongue the origi-
nally 2 • the di aletfs of it,
9 3 . many words in the He-
brew have a contrary fig-
nifcation,io3. .

Hedge four efo Id, 129.

Hellenifmes andgrtcifmes
how t!>cy differ, \o%.

Hereticks labour to ground
their herefies on the fea-
ture.

Iewes orientall and Occi-
dent all, 1 09 .faith full kee-
pers of the fcripture, no.
badinterpreters, ibid, the
fable of the grecizing
Iewes concerning the
tranjlation, oft he Seven.
ty3i46. they would write
no language but in Hebrew
letters >i\ 1.

Ignorance damnable, 64.
ignorance of infirmity ^o .
Iohn why called a Divine,
75. he few Chrifi three
w ayes, 43.
Iofeph came nearefi to A-
dam in economic, 31 , Io-
feph put for the whole
Iewes,9^

captivitic,ii9.

Interpretation the neccfiL
tteoj it, 161. words un-
kmwne to the Iewes in
the old tefiament inter.
preted,i$2.

luftinmartyrofa philofo-
pher became a Divine,j.
heflandeth for the tranf
lation of the Seventie,
143.

King wrote a copie of the

law,nS.
Knowledge of the Prophets

kept by readwg,66.
Korabs pofteritie died not

with him^ 176. they wrote
fomeofthe P(almes, ibid.

Language original,the Hc-
brew,\89,99. Languages
that have affin/tie with
the Hebrew, 93. to know
in what lanma-rcam book
iswritten,99.

Latine words made Grecket
Latine tranjlation vidt
tranflation.

Law or phyficke, whether
more excellent, 8. Mofes

The Table.

law divided in three j
parts, 164. tnjiftie two j
fictions , 175. read once \
tn they care by the I ewes,
ibid, the law written in
the heart ,34. difference
betwixt the law oj nature
ejr the law of nations, 39 .
the breach of the Uw of
nature worfc than of the
law of nations, ibid, the
law perpetuall where the
reafon of it i$ perpetual/,

4*-

Manna the bread of Angels,

2 . it rtfembleth divim-

f/^ibid.
Mary 4/^Martha refemble

the natur«lland fpirituall

fc£.
JMofes came ncareft t& A-

dams knowledge of Gods

Attributes^.

N
Names fitted to the crea-
tures at the beginning,
3 eSs names given to crea-
tures at the beginning
which are not found r>cw
tn the Scriptures, ibid.
many names in the Scrip-
ture which arc not He-

brew names, pj. proper
names of the Chaldeans^
Perfians and Affyrians ,
98.

Nathan wrote until/ the
death of Salomon, 121.

Obfcurity threefold,2o.
Order four e fold, 8 2 . order
of the Evange lifts, 8 3 .

Paraphrafe what,i 5 8 .Pa-
raphrafes of the lewes ,
how many, 159. Blasphe-
mous to be detefttd, ibid.
ridiculous to be re\e£te*d,
16 o. paraphrafes clea-
ring the Text are to bee
admitted ,i6l.

Parafhah mtftaken , 174.
divifion in parajhoth mo ft
ancient, 145. parajhoth
divided three way es, i 7 3 .
how they diftinguifbedthe
parajhoth, ibid, divided
according to thefe who
readthem,ij6.

Points not from the begin-
ning, 124. the Samaritan
Copie hath not the Points,
ibid, they were not with
the letters in the dayes of
the 2»entv. ibid, other
languages

letters n
$Lenty:

The Table.

languages derived from
the hebrew have no joints
126. They were found
out by the Maforeth,ibid.
they are fometimesput in
the Text and the letters
in the mar gent 128.
joints omitted in fome
words, 12 9.

Prefent, a thing prefent

foure wayes, 181. Chrift
how prefent in the Sacra-
ment*

Pricft asked couufcll' for the
people, 45. wherein hee
might crre,^j.

prophets underfloodwhat
they vrophefled, 47. their

1 prophefies reflect the fe-
condcaufe or the event
55. they had their hu-
mane learning fom men,
66. they had not their
prophefie by habite, 67+
they erred not in writing
the Scriptures, 6 S.aflifled
by the Spirit three wayes,
72. difference hetwixt
them and other Prophets,
68. betwixt them and the
Sybils, 73. they were the
mouth ofGod,68< .they are
called the men of the Spi-
rit,yi. the Lord (pake in
them,1) j. they wrote not

withpainc andfludie,j^~
fome things written by
them not as they were
Prophets, no. why called
the firft Prophet^, 164.
why the Utter, ibid, the
fmall Prophets cited a*
one, 1 6 5.

Prophefie how long it en-
dured, $5; be flowed ans^
againe, ibid, fomeprophe-

fles not written , 122.

Pfalmes divided in five
hooks >i6 6. Pfalmes writ-
ten hiflorically or prophe-
tically, 167. the authors
of them, \66. their in-
scriptions m generally 6%
in particular, ibid, fome
inscriptions are Nots of
muficke, 1 jo. fome in-
ftruments of Muficke, ib,
the diverfe times when
they were fung, ibid, di-
vided according to their
fubject, ibid, feme alpha-
betic all, 1 j l. Pf times of
degrees,! 6 9. the five loft
Pfalmes begin and end
with hallelujah,i 72 .

Ptolomeus procured not
the tr an flat ion of the Se-
venty,i44.^>/{/^i4'5.

Rezdingythe mar gi mil and

line

The Table.

line readings 127. mar- |
ginali and line reading J
both put in the Text by in-
terpreters^ 128. diver fc
readings make not up di-
verft fen fes.
Reaion not d judge in mat-
ter divine^ 1 2 . not to befc-
cludcdfrom divimtie^ ib.
fie mujl not tranfeendher

limits.

•Revelation twofold^ 49.
j hew Cod revealed him-
felfe to his Churchy.

Salomon compared with
jidam^iS* he was a holy
man ^2. his writings not
prof table for the whole
Church ^penfhed^ 121.

Samaritan edition not the
originally n2.1t differ eth
4a much from the original!

ju the Se venty5ibid . it ad-
dcth anddimwifhctb from
the originallText^ \ 3 .the
writing of it in many
parts Kabalifticall^ x 1 4 3
1 t 53i 1 6.

ciences, the birth ofrea-
fox* 3 . Sciences fourefold^
ibid.

Scriptures approved by Gods
outward and inward te-

ftimony^G. reafonsprt-
ving them to be divine 5
87. they are clear ely fet
downcy 8 o .they cohere w>cl
104. the agreement of
them^S 1. not written to
frttisfe mens curiofitiej&j
fomcthings in them bor-
rowed from the heathen
biflory^96. fome things
from the JewiJJ) hifrory^
ibid. Scriptures to be in-
terpreted^ 1 a'2 • their di-
vifions,64-. they were not
divided in Chapters at
the fir fly 175. divided m
Haphtaroth andParajhoth
bythclewes^ibid. of their
fenfc^179 but one liter alt
fen fey 178. hew to finde
out the UteraU fenfe^ 1 79.
Seventy who and why fo
c ailed ^1 43.
T
Text the meaning of it
knowne by the antecedent
and consequent , T30.
threefold corruption^ 1 1 1 .
Tranflation what 131. the
tranfrtion of the Seventy
142. what a tranjlator
jhouldobferve^ 132. 133,
j^.vulgar Latinetran*
Jlation?i 53. by whomfrni-
(hedyibid.

The Table.

Verity threefold^ 6.

Vifion twofold, 4 5 . foure-
fold,*)*]. i

Vrim and Thummim what
J 1 .what fort ofrevelati^
onhythem^ibid. how the
Lord taught thePrieflby
thcm^ 53. they asked
counfetlhy them in weigh-

- tie matters, 5 5 . they were
not in the fecond Tern-

Word why God would have
it written 62 .the certainc-
tj of it, ibid, confidered
twowayes^6i.

World compared to Egypt.

Yeare twofold, 175, the
Law read once in the yeare,
ibid.

EXERCITATIONS

DIVINE.

Thefirft Booke, containing diverfe
Queftions for the underftandingof the
Scriptures in generally

i * ■ ■■ in

Ebcercitat. Divine, i.

Of the excellency of D i v i n i t i e ^ above all

other Sciences.

2 Ti m 6 To j. 1 6. Ml Scripture is giyen by
inffiration ofG od>{<r c.

Vmane Sciences and Arts3have
beene fitly compared to the
dough which the Ifraelitcs
brought out o(Egypt,Exod. i z .
3 4 . which they fed upon untill
they got Manna : This jdough
! was prepared by much labour^
by plowing,by fowing5by rea-
ping, by grinding5kneading, and baking : So humane
Sciences which arethebirth ofreafon3arebred below
! hererbut Divinitie is like unto Manna which was pre-

C c c c c c c pared

Humane Sciences and
Arts compared to the
dough brought out of
Egypt, and Divinity to
Manna.

Exer citations Divine.

Lib.

The dough the bread
ofthepoore.

Manna the bread of
Angela

The world compared
to Egypt,and the
Church to Canaan.

Egypt watered with
the feet of men.

Canaan a land bkffed
of God.

A comparifon betwixt
Divinity, and all other
Sciences and Arts in
generall.

pared or ready to their hands they neither plowed for
i t,ncither did low it,nor reaped it. S o Divinity is pre-
pared in heaven,and fent downe to teach the Church
here below. The dough which they brought out of
Egypt ,J> eut. 1 6. 3 . is cz\\z&,panis pauperumy the poores
breads it is called the poores bread, becaufe the poore
in their neceffity could not be at leafure to ferment it,
and it had not fo pleafant a reliih $ therefore it is called
the poores bread : but Manna is called the bread of An-
gels3Pfal.jS. 25. Itis called the bread of Angels, be-
caufe it was brought downe by their minifterie * and it
wasfo pleafant in tafte, that if the Angels had eaten
bread, it might have ferved them : So 1 Or.13.1. if I
(pedke with the tongue of Angels, that is, if the Angels
had tongues to fpeake with: And as farre as Manna
furpaffed the poores bread, as fatreand farther doth
Divinity furpaffe humane Sciences and Arts.

Againe, the world hath beene well compared to E-
gypt ,and the Church to Canaan: Egypt was a Land that
was watered with the feete of men^Deut. 11 ,io* It was
faid to be watered with the feete of men, as a garden,
becaufe they carried water on foote out o£Ni/m, and \
watered their Land with it : but Canaan was a Land
blefTed of God, and his eyes were upon it from the be-
ginning of the ye are to the end^ D e ut. 1 1 . 1 2 . It was a
land of hi Is and valley cs , and drinketh water of tie
raine of heaven. This world is but watered with hu-
mane Sciences and Arts, which are drawne out of the
troubled reafonof man like Nilus : but the Church is
watered with thefe celeftiall graces which come
from above.

Now that we may fee the excellency of Divinity ad
bove all other Sciences & Arts, let us obferve where-
in they differ in generall^and then let us make a particu-
lar comparifoti betwixt Divinity and other Sciences
and Arts. Firft,

0/ the excellency of Diyinity

Firft,thcy differ origine, intheorigiuall: humane
Sciences and Arts proceede from God as hee is God
and gcnerall ruler of the world, but Divinity procee-
ded from the Father by the Sonne to the Church,
Xevel.n.i. Andbejhewcdmeafure river of water of
Ufe^clcAreafcryfialljrocccdingOHtofthc throne of God
andoftbeLambc.-but thefe humane Sciences and Arts,
although they proceede from God5yct they proceede
not from God and the Lambe like a cry ftall river.

Secondly,thcfe humane Sciences and Arts, are but
humuno-drvinfi^ they are but the broode of reafon,
which proceedeth from God enlightning every man
that commeth into the world, lohn^ 1.9. Some
againe are humane and the birth of corrupt man one-
ly, as Sophiftrie: And thirdly, fome are Diafolkay as
necromancie and witch-craft : But divinity is Divino-
diving that is, it is originally from God anc! imme-
diately.

And if we fliall compare Faith the daughter of Di-
vinity, with Reafon the mother of all other Sciences
and Arts, we (hall fee how farre Divinity excelleth all
other Sciences and Arts.

There are in man, fenfc, reafon, and faith^and as farre
as reafon furpaffeth fenfe, much farther doth faith fur-
pafle reafon^andby confequent,Divinity furpaffeth all
other Sciences.

Reafon differeth much from fenfe,for fenfe the far-
ther that the object is from it, it is magis univerfale &
magis confufutnjx. is the more univerfall and more con-
fufed j & the nearer that the object comes to the fenfe,
it is the leffe univerfall and more diftinft : Example,
whenwefeeanobje&a farre off, wetakeitupfirft to
be ens fomexvhat ; then we take it up to be a living c rea-
ture,then we take it up to be a man,and laft to be Peter
ovlohn; Here the neerer that the objed commeth to

Ccccccc 2 our

Differ. I.

Differ. 1.

Ch unmo-dhlna
Scien-jburnan*,

(CdiviwAiviM'

Differ. $i
A companion betwixt
fenfe,re afon,ani faith.^

How fcofc^rcafon, and
faith apprehend things.

rv —

Exer citations V'tYine.

Simlkl

Lib.

—

» i. nt>

our fenfe,it is leffe univerfall and more dift inland the
farther that it is removed from our fenfe,it is the more
univerfall and more confufed. The knowledge which a
young child hath at the firft is wonderfull confufed,
and he will fucke any woman for his nurfe^this know-
ledge is very confufed : then his knowledge becom-
meth more diftinft and more generall,and then he be-
ginneth to know,this is not my nurfe,and this is not my
nurfe,but this is my nurfe 5 here his knowledge begin-
neth to be more diftin&,and he will fucke none but his
owne nurfe:and his knowledge now, refemblcth the
knowledge which we have by reafon, which afcen-
deth from the particular to the general! and the farther
that it is from fenfe, it is the more univerfall and leffe
confufed. But faith,the daughter of Divinity, afcen-
deth higher than rcafon or fenfe,and the further that it
goes from fenfe and reafon the more perfeft it is, and
it goeth from minm nnivcrfale^ to the fupreame and
higheft caufe, G od himfelfe s and the neerer that faith
commeth to reafon or fenfe, the weaker it is and more
indiftinft. Thomas his faith was an indiftind faith and
weake,and could not beleeveunlefTc he put his fingers
in the wounds of Chrift,/^ 20.2 8 .here his faith lea-
ned too much to fenfe^but faith the higher that it goes
from fenfe and reafon, the more perfect it is^We have
a notable example of this, Gen.\g. when lofcyhtooYt
Efhraim and Manaffe^ Ephrai?n in his right hand to-
wards Ifrae/s left hand, and brought him neare unto
him^zndMarMjJejn his left hand toward ifraels right
hand,//™?/ ft retched out his right hand and laid it up-
on Efbraims hcad,& his left hand upon Mtnaffcs head,
guiding his hands witting ly,or ziOnkelos the Chaldee !
Paraphraft hath it, Prudenter cgit manibrnfuis, when,
he dealt wifely with his hands ; But when I&fcpb faw
that bi^ father laid his right hand upon the head of 1

Efbraim>

Of the Exceflencie( of DiYmitie.

Ephraim,it dijp leafed him> and he held up bis fathers
hand^and he [aid to his father ^Not fo my father^ for this is
the firji borne , put thy right hand upon his head : and his
father refrfed and faid ^1 know it myfonnc^ I know it tru-
lyjheyongcr Jhall be greater thanhe^Gcn. 48. 1 <? . lofeph
thought becaufc his father Iwob was blinde, that his
faith aus a confufed and vveake faith, but Jacob knew
that the farther his faith was from fence, and the high-
er that it afcended from reafon, it was the more per-
fe<5t,and therefore he faid [ jadanghti bene jadanghti, 2
I know it my fonne, I know it 5 that is, certainely I
know it. This is then the excellcncie of faith, that the
higher that it goes from fenfe and reafon,the more per-
fect it is, which fheweth the excellency of Divinity a-
bove all other Sciences & Arts/or if faith the daugh-
ter of Divinity furpafleth them all, much more doth
Divinity it felfe : and it may be faid of faith, as it was
faid of the vertuous woman, Prov.^ i.Many daughters
in Ifrael have done vert uoufij) but thou furpajfejl them
all.

Laftof all, other Sciences and Arts are but hand-
maids to Divinity, and as the Nethcmms the pofterity
of the Gibionites v/cyc appointed by lofuah to hew
wood and draw waterfor the San&uary, but never to
meddle with the Sacrifices, neyther to kill them nor
offer themjofi.?. 2 3. fo humane Sciences and Artsarc
appointed but to attend and ferve Divinity, they arc
but to hew the wood,and draw the water onely to the
Sanftuary.

There are three principles from whence Sciences
and Arts are derived, the firft is contemplation, the
fecond is a&ion,the third b operation.

For contemplation, the metaphyficks are the moft
abftraft, confidering ens ut ens onely : the fecond are
themathematicks, which confider the quantity and

Ccccccc 3 the

'nin*»ja*nyv.

®#"V4#

A eomparaon betwixt
Divinity and other
Sciences.

Exer citations Divine.

Lib.

A comparifon betwixt
Divinity and Metaphy-
ficks*

Acomparifon betwixt
Divinity3Mathcma-
ticksjanci Phy licks.

Acomparifon betwixt
the Divine, the Law-
yer* and the Phyfitian. j

A comparifon betwixt
the Divine, and moral!
Philofopker,

the number of things -> geometry the quantity, and
arithmeticke the number. Thirdly, the Phyficks con-
sider onely naturall properties of the body.

Thefe who are exercifed in actions and morall phi-
lofophie,are lawes and fuch.

Arts which are exercifed in operation are rhetoricke
and grammer.

Metaphyficke confidereth God onely,*tf ens unum^
verum & bonum^ as he hath a being, as he is one, as he
is truth and goodnefle; but it confidereth not God as
Creator, Chrift as Redeemer, it confidereth not God
in his attributes as Divinity doth, & therefore they fay
metaphyfica pant fcientiam t ant urn, fed theologiajidem*

Secondly, compare Divinity with phyficke and
themathematicksj the mathematician fearchethvifi-
ble formes in vifiblc things, the Phyfitian invifible
formes in vifible things $ but the Divine invifible
formes in invifible things.

T hircllyjet us compare the Divine, the Lawyer and
Phyfitianythe Phyfitian eft minifier naturd^ the fervant
of nature,the Lawyer cfi minifier jufittid, but the Di-
vine eft minifier gr at id : and looke how farre grace ex-
ceedeth nature or juftice,fo as farre doth Divinity fur-
pafTe the P hy fitian or the Lawyer.

Fourthlyjetuscompare Divinity and morall philo-
fophy $ the Philofopher faith, thatluvenis non eft ido-.
new auditor moralis Philofophid^thatzy ong man is not
fittoheare morall philofophy, but £>^/" faith, Pfil.
119.9. Wherewith Jhall a yong man clean fe his n wes ?
Chnfofiome hath a good obfervation to fliew the force
of Divinity above all morall philofophie, when he-|
compareth Plato themoralift and Paul the Apoftle to- {
gether : Platofoiih he, that wife Philofopher came'
threetimes toSicilie to convert Diohjftus the tyrant
to morall philofophy, yet he went away without any.

fucceffe:.

Oj the excellency ofDiVmity*

fuccefle: but PauU Tent-maker did not onely convert
StaltCybut ran from Ierufalem to lllyrwum^Ron. 1 5 . t y .
and converted thoufands of foulcs by the preaching of
theGofpel. See how farre Divinity cxcellethmorall
philofophie. And Auguftinc obferveth how Seneca, the
moft excellent of all the moralifts,mocked the Iewes,
becaufe they (pent (as he thought) the feventb part of
their life in idleneflc,which was the Sabbath day. /#-
ft in Martyr being firf I a philofopher, and after a mar-
tyr, fcarchedthorowallthefcdsofphiiofophy, and
could never finde contentment to his ioule till he came
to Divinity. Firft he came to the fed of the Stoickes^
and gavehimfelfeto beafchollerinthatfchoolef but
hearingnothing of God in Stoa'm thatfehoole, he tur-
ned to be a Peripatctick : but when he entred with the
Pcripateticks^ he perceived his matter nundinantemfa-
pientiam mcrccdclashefycakcs) felling his wifedome
for gaine,then he left that fed alfo. Thirdly,he came
to the fed of the Pythagoreans ^ but having no skill in
Geometric (which knowledge Pythagoras required of
his Schollers before he taught them philofophy)hee
left the Pythagoreans ,and fell into the fociety of the
Platonickesizt laft he met with a Chriftian Divine Phi-
lofophcr who perfwaded him to caft afide all thefe cir-
cular difciplines, andtoftudy Divinity which fhould
give him greater contentment than all the Philofophy
inthewrorldj and he renouncing all.gavehimfelfeto
theftudyingoftheholy Scriptures, and of a Philofo-
pher became both a Chriftian and a Martyr.

Fiftly;lct us compare Divinity and Phyficke alone;
they fay ubi definit phyftcus tbi incipit medicus^ Where
the naturall philofopher lcavcth, there thePhyfitian
beginneth:but v e may fay, uhidefimtPhyficus/biincir
/?/>T^/^j3wherethePhyfitianIeavethofF,therethe
Divine beginneth 5 for when thePhyfitian hath done

C c c c c c c 4 his

Augtt/t.icCivtt#tT)Qi
lib. 6 caf.iu

A cotsparifon betwixt
£>ivi nicy, and Phyficke
alone.

Exer citations Viyine.

Lib.

A comparifon betwixt
Divinity and the Ma*
the macicks alone.

A comparifon betwixt
Divinity,Grammerj

andRhctonck.

Tars f veuoBiliKri)

hislaft cure,and given over the patient,he refignes him
into the hands of the Divine, or if heebe a religious
Phyfition, he is glad to play the Divine to him him-
felfe s the P hy fi tian fheweth the patient that his health
confifteth in letting of blood, but the Divine fheweth
that the health of hispatient confifteth by the letting
ofthe blood of Chrift.

Sixtly,compare Divinity and the mathematicks,the
mathematician confidereth the length,the height and
the breadth of things, but he never confidereth what
is the height, the breadth and the length ofthe love cf
ChriJl,Ephef.$.S .he never Uacheth a man tonumberhis
dayes, that he may apply hit heart to w/fedome,Pfal.po9
1 2 .as the Divine doth.

Laftly, compare Divinity with grammer and rheto-
ricke : hearing of others teaching us to fpeake ^ gram-
mer teachethustofpeake congruoufly, and rhetoricke
teacheth us to fpeake eloquently, but Divinity teach-
eth us to Jpeake.the language of 'Canaan, Efay 19. i8»

Whether commeth Lawes or Phyficke nearer to
Divinity.

Wee muft anfwer here by diftin&ion, the Law
hath two parts in it, the firft is that which is called
yjuoQijtKi), of conftituting and making of lawes : the fe-
cond is that ligitious part which is exercifed about the
pleading of caufes ; the firft part commeth nearer to
Divinity than phy ficke doth, becaufe the Phy fitian is
exercifed onely about the health of the body, and if
hefpeakeany thing to his patient of temperance or rer
/training of his paffions, all this heedoth but for his
patients health. But the N omotheticke or maker ofthe
law,doth all things for the welt ordering ofthe peo-
ple ^ andlooke how much more excellent it istolive
well, than to live in good health : fo much more that
part ofthe law excelleth phyficke.But phyficke againe

Vars t v

ImsCi eew«>

Of the Excellency ofDivinitie..

OijeSi

Anf#i

is to be preferred to that part of the Law which is cal-
led lit:giof* or the litigious part of the law, becaufc
that part of the law doth not refpeCt the Common-
wealth,orthe manners of the people, but to give this
or that particular man his right : But to cure this or that
particular man, is better than to reftore this or that
particular man to his goods 5 for skin for skin, and all
that a man bath will be give for bis life, lob i . therefore
phyficke cxcelleth the litigious part ofthe Law.

It may be faid that Divinity borroweth many things
I of other Sciences, therefore it may feeme not to be io
abfolute in perfection.

This argueth no want in Divinity, but onely a defe&
in our underftanding $ for by thefe inferious things we
are led to the knowledge of more divine things.

Divinity is not imtx#m*&* or a generall iumme of
all Sciences and Arts, or one univerfall director to all
our actions as they are naturall, civill, oroeconomi-
call.

But Paulbiddeth Timrthy take a little trine to comfort
him^i Tim.5i23.S0 2tf0y/wfettethdowneweights»and
mea fines in the Law.

When P*#/biddeth Timothy take fome wine to com-
fort him,he is not playing the Phy fitian here : fo when
fiofes fetteth downe weights and meafures, this is not
hislaft end that there may bee commutative jufticc a-
mongft the children oilfrael ; Pauls laft end and chiefe
confideration is xhxsjhdxTimothy having a found body
maybe able to glorifie God in his miniftery. SvMo-
fes confidereth weights & meafures, that G ods people
might doe no wrong, but glorifie God in their calling;
And as one thing mr-y belong to the Mathematitian in
refpeCtof the middeft, andtothePhyfitian imefpeCt
of the thing it felfe, aswhena Phyfitian /heweththat
a round wound is more hardly cured than a long
___ wound,

OljcZf*

Exercitations DiVine.

Lib

natto iratiom finis.
Sciences and Arts fub-
crdinate to Divinityjin
rcfpe&ofthcend.

| s***W

wound3althoughihe Phyfitian fhew this by the prin-
ciples ofgeometry, yet he cureth not the wound as a
Greometricianbutasa Phyfitian. Sovvhen a Divine
fpeaketh of weights and meafures, and health' of bo-
dy, although they belong to the politicises orphy-
fickes in refpe<ft of the mid ft, yet in refpeft of the end
they belong to Divinity,

Other Sciences are not dire&ly fubordinate to Divi-
nity; thefefciences which are diredtly fubordinate,the
conclufionsofthefuperior Sciences are the principles
of the inferior, as theconclufionsofArithmetickeare
the principles of mufick; and thefe Sciences which are
dire&ly fubordinate here,have but fome new accident
added to them, to make a diftin&ion betwixt them
and the fuperior Sciences, as muficke fubordinate to
arithmeticke, hath this accident fuperadded to ft, to
be numerusfonorus a number with found $ but Divinity
and other Sciences totogencre diffcrunt, they are alto-
gether different.

OtherSciencesarenotdire&ly fubtfrdinate to Di-
vinity but onely in refpeft of the end, the Apothecary
is directly fubordinate to the Phyfitian $ therefore hee
prefcribeth unto him all his ingredients, what hot
things he muftufe and what cold, what drachmesand
whatfcruples: the Taylor againe is not direitly fub-
ordinate to the Dodior,but onely in refpeft of the end^
therefore the Doctor prefcribeth not unto him how
much hee fhould make inagowne: Aske the Do<5lsr
why he giveth phyficke to a man/* and he will a{rfwer,
fortheprefervationofthebody : So aske the Taylor
why hemaketh cloathes for him ? he will anfwer3for
the fame end^here the inferior, the Taylor,is fubordi-
nate to the Dodor,onely in refpeft of the end . So all
Sciences and Arts are but indirectly fubordinate to
Divinity, and in refpeft of the end^ and therefore

they

Whatuje cJ\ea/onhath in Vhinitj.

they have not their particular directions from Divi-

nity.

The conclufion of this is: All Sciences are found out
lorthebenefit of man, but all of them can doe him
but little good, untill Divinity come in and re&ifie
him.

All Sciences are fubordinatc to Divinity inrefpeft
of thdend ^therefore cvety man fliould ftudy to be ho-
ly, what Science foever he profeffe : but profane men
thinke that it becommeth not « Phyfltian to be
holy , becaufe they underftand not that thefe Sci-
ences are fubordinate to Divinity in refpeft of the
end.

EXERCITAT. II.
What uje l\eafon hath in Dhinity.

2 CV.10.5. And bringing into captivity every thought
to the obedience ofCbr:ji.

S God in the creation fet up two lights toguid

Condufi* j%

Concfafiai

and to diredl the world, Gen. 1. 1 6. lb the Lord
hath given two lights to dired man 5 the light of Rea-
fonto direft him inthings below here, and Divine
light to direft him in things above:thefe two lights the
one of them doth not extinguish the other, but oneiy
diminifhit, andmaketh it fall downe and give place,
and then rcftifieth and exaketh it, £/i. 42.1 5. I will
make the river s y lands ^nd I will dry up the fooles. The
rivers come from the fcuntaines, but yet when the
light of grace commeth in, then the rivers are dimi-
nished and they decreafe that the dry land may ap-
peare : rcafon is not taken away here, but it falleth
dowr.e and giveth way to grace; but the pole fhallbe

dryed:

Grace doth notexun-
guifhreafpn, butK&t-
fie chit,

Exercitations Divine.

Lib.

Things chat Reafon is
not able t© doe in Divi-
nity and matters of
Faith.

dryed up, that is, grace taketh away fchifmesand heri- |
fies and drieth them up : but when reafon fubmitteth
her felfe to Divinity and is re&ified,fhee hath good ufe
<in< Divinity. AndevenasaDwarfcfetupon aGyants
Shoulders feeth much further than hee did before : fo
doth reafon when it is redded by Divinity ; and fo
grace doth not extinguifh reafon but perfe&eth it : and
therefore lufime Martyr calleth religion true piulofo-
phie^vA then he faith, he became a Pbilofopherwhenhe
became a Chriftian.

Let us eonfider firft what is above the reach of rea-
fon in Divinity. Firft,Reafon cannot bee a judge in
matters Divine, for Reafon can never judge of the ob-
je& of fupcrnaturall verity. Reafon ihewcth this
much to a man : when it feeth the antecedent and the
confequent, that this followeth rightly u£on that : but
Reafon never judgeth of the objeft of fupematurall ve-
rity, but Divinity enlighteneth the mind and inaketh
the fpirituali man to judge of this. A Carpenter when
he is working,doth fee by his eye when he applieth the
fquare to the wood, whether it be ftreight or not $ but
yet his eye( without the which he cannot fee)is not the
judgetotry whether the tree beftraight or not 5 but
onely the fquare is the judge: So Reafon in man (with-
out the which hee could not judge) is not the fquare to
try what is right or -what is wrong, but the Word it
felfe is onely the rule and fquare 5 Reafon cannot eon-
fider how fa thrjuftifieth a man, or whether works be
an effect of faith or not,^but Reafon can conclude one-
ly ex concepts^ of things granted, if faith bee the caufe
andworkes theeffedt, then they rauft neceifarily goe
together, and Reafon goeth no higher.

Secondly, no midft taken from Fhilofophy can
make up a Divine conclufion, neyther would it beg£t
faithinaman. Example,Godisnotthe efficient caufe

Sm'il*{

Of the excellency oj Divinity

otfiBnc^thc^w^r^/iisatcnncatuibutcdto God;
here if "a Divine fhould goe about to prove cythcrby
logicke or grounds of metaphyficke, this conclufion
were not a Divine condufion, whereupon a mans faith
might reft,as if he ftiould realon this wayes, No effici-
ent caufecan produce a defeft but an effect: God is
an efficient caufe, and finne is a defeat} therefore God
cannot produce linnc; this were but a humane con-
clusion and could not beget Faith . S o if he fhould rea-
fon from the grounds of metaphyficke this wayes,
God is ens entium^ and the properties of ens are vmm
njtrum £0/ww,therefore £od who is ens cntium cannot
produce finne, becaufe Re is goodnefle it felfe , the
conclufion were but an humane conclufion and could
not beget faith : but if a Divine fhould prove the fame
by a midft taken out of the Scriptures, and fhould rea-
fon thus, 1 I oh. 2.1 6. All that which is in the tvorldyis ey-
t her the concufifcence oftheflefh^ or the lujioftheeye, or
J he pride of hfe^ not from the Father , tttis midft will
make up a Divine conclufion which will beget faith in
a man^and then the Chriflian man may fay to the Phi-
lofopher as the Srmaritcns faid unto the woman of
Samaria,! beleeve-r.ot now for thy reafon, but for the
authority of God.whichisthe ground of my faith.

Thirdly ,PHlofophy doth not inlighten theminde
with fpirituall kncwlcdge,it inlightens the minde'one-
ly with a gererall knowledge whereof i^fpeaketh,
John i. p. Horn. i. whenhebeleeveth, his reafon at the
firft is mere paffive ; therefore this fpcech of Clemens
Alexandrine would be very warily tzkcn^Philofophu
amrEr~r7n>.,s<;.wccs.ti as though philofophfy made an in-
troduction to faving faith : And this fpeech of fome
_ Divines is harfhly fpoken,//*w# nature iccendit lumen

I gratia^ the light of nature kindleth the light of grace:
and ^^comparifon muftnot be ftretched over far,
, \ ?1
■ ' ■ ■»,■■ ■ m» m , i . .1 i ■■

lib.l'Strw*

Exenitations Divine.

Lib.

■

Certi- 1 evhleMi*.

{

tuck \adh*rcMix.

as Dyers before they bring on the moft perfeft Dye,
they dye firft with the bafer colour, to make it the
more fit to receive the more bright colour: So humane
learning may be apreparation to grace. But the com-
panion is too farre ftretched here, humane learning is
a preparation to make a man underftand the axiomes,
fyllogifmesand logical part in Divinity ^but a heathen
philofopher having the helpe of nature, is nofooner
converted to the truth. A learned Philofopher con-
verted to the faith may have a greater certainty of
evidence than a laicke,and may know the literall fenfe
better,but he hath no greater certainety of adherence,
as we fee oftentimes when it commeth to the point of
fuffcring.But feeing zealejs not alwayes according to
knowledge, therefor^ knowledge of humane Scien-
ces is a great helpe to the knowledge of faith once
bred, when it is fan&ified.

Philofophie muft not tranfeend her bounds and
Commit Saltum,zs they fpeake in the Schooles, when
fheetakethmidfts which aremeere philofophicall to
prove any thing in Divinity j this was the fault of moft
of the Schoolemen:but whenihee doth keepe herfelfe
within her bounds,then fhe hath good ufe in Divinity.
Mattk. 2 2 . "the S adduces reafoned this way concerning
the refurreftioru If there were a refurre&ion, then
there fhould follow a great abfurdity, thatfeven men
fhould have one wife atthe day of judgement : but this
isabfurd : therefore, &c. But Divinity telleth reafon,
that here fhe goeth without her bounds,meafuring the
eftate of the life to come,by the eftate of this life, and
borroweth tnidfts which are not Divine to prove this
conclufion; for in the life to come wee (hall be like
Angels, who neythcr marry nor give in marriage,
andneede not to propagate their kinde by generati-
on.

Another

Reafon muft not tran-
feend hei bound*.

What u/e rcafon hath in V hint tie.

Another example. Nicodewu* reafoned this wayes.
He that is borne againe,muft enter into his mothers
\vombe5/0/;.3.4. no man can enter againc into his mo-
thers womb, therefore no man can be borne againe :
Divinity teacheth Reafon how fhee mifapplyeih her
bounds here,andufeth a midft which is mere naturall
to prove a fupernaturall conckfion.

A third example,^r/v#* rcafoneth this way es ;' hee
that is begotten is not eternall, Chrift is begotten,
therefore he is not eternall : here Divinity telleth rea-
fon that fhee is out of her bounds, and applyeth her
midftsfalfly. There is a threefold generation, firfta
phyficall generation, fecondly a metaphyficall, and
thiidly an hyperphy ficallrphyficall generation is this,
when a mortall man begettetn a fonne,and this is done
in time : metaphyficall generation is this, when the
mindebegettethaword, and this is alwayesdonein
time : but hyperphyficall generation is that eternall
generation, and this is done before all times and Di-
vinity fheweih Reafon how fhee mifapplyeth her
phyficall and metaphyficall generation^ this eternall
generation.

Whether is fuch a propofition true in Divinity, and
falfe in Reafon, ihc Sonne of God begotten from alleter-
wty, true in Divinity jhe Sonr.e ofGodbegotten from aM
eternity^ falfe in the court of Reafon : So Mary the Vir-
gin bare a Sonne^xme in Divinity : Mary the Virgin bare
dS0#;z?,falfe in the court of reafon?

That which is true in one Science,is not falfe in ano-
ther. In Ifraei there wasa judicatorie of fevcnty,who
judged of matters ofgreateft weight; and there was
an inferior judicatory, confifting of three, and thefe
judged of goods and matters of leaft moment: that
which was tn;ly concluded in the higheft judicatory
was not falfe in this inferior judicatory, although they

could

£L'ypQrpby[/ca*

t./*>Sj

I -

V-

Exerciutiom Divine.

Lib

Ltu:

fiipr* rationem

juxta ratiencrn
ft 'a ration em.

flA-T

Whatufe reafon hath
in Divinity*

ft -T+j'-i

* *

could not judge of a falfe Prophet as the greztSynedri--
on did,yetthey held it not falfe in the loweft judicato-
ry, when the great Sy ncdrion concluded fuchaoneto
be a falfe Prophet: So that which istrue in Divinity is
not falfe in reafon, but onely above her reach ; and if
any thing were true in one Science, and falfe in ano-
ther, then verum non ejfet reciproca ofecfio cntis^hat is,
that which hath a being fhould not be true, and that
which is true fhould not have a being, thefe two pro-
positions fhould not be converted. There is a verity
that is above reafon, and there is a verity which is
agreeable to reafon, and there is a verity that is under
reafon: thefirftisof things taken up by faith, the fe-
cond is of things taken up by reafon, the third is of
thingstakenup by fenfe^ but there is no verity con-
trary to reafon, it is not againft reafon to beleeve that
a Virgin conceived and bare a Sonne, but it is above
reafon.

We muft not feclude Reafon altogether from Divi-
nity, Chrift himfelfe ufed the helpe of reafon againft
the S adduces^ PW againft the Iewes.HeLj.17. Thou
art a Priejifor ever^after the order of 'Me lefrizedek. This
is revealed by God himfelfe,that Chrift is the King of
peace and righteoufneffe,yet to prove this and to make
it manifeft to the misbelieving Iewes,he borroweth a
helpeofalogicall notion, fay ing, which is by interpre-
tation7theKingofrighfCOup2CJfe,thc King ofpeace^ Hcb.
7.2. So Chrift ulcth reafon againft the S adduces'. God
is the God of Abraham y 1 faac and lacob^ hence he infer-
reth this confequent,that they muft live.

But they fay that Chrift and Paul were immedhtl
directed by God, that they could not erre in the;
Midfts,and conclufions as we doe

If Pauls extraordinary calling had given him powe
to ufc reafon,then they had fpoken to the purpofe 3 by

lie

What tt/e Tfyajon hath hi Divinity.

he ufeth reafon as common to him and to all other
men, whether Apoftles or not Apoftles.

But they fay that Chrifti) authority and Pauls was
greater than ours is.

This we grant, they difputed againft thofc who
acknowledged not theirauthority, butyeelded onely
to them, in refpect ofthe force of the arguments.- is it
notlawhillforustodocthe fame againft our adverfa-
ries? which Chrift did againft the S adduces, and Paul
againft the laves.

But whatfoever was pronounced by Chrift againft
the S adduces, or by Paul againft the Ierves, it became
by and by holy Scripture, which we cannot fay of
our conclufions.

Although arguments ufed by Chrift and hisApo-
ftles became by and by the Word of God, yet it will
not follow that we may not ufethefe midfts brought
fonh by reafon,although they become not Scripture;
but then that would follow if we brought forth thefe
principles of reafon, to make them the objeft of our
fa ving faith.

Whether were the S adduces bound to belcevcthis
argument of Chrift,. as an article of their faith , or
not?

By the force of this confequence as it were the
worke of reafon, they werenotbound tobeleevek,
but as it was proved to them out of the Scriptures
they were bound to believe it.

Seeing humane midfts have no force to binde of
themfelves, why are the^ifed in proofe againft men?
This is done for the infirmity of man, who ishard
tobelceve, and the Divine midfts will not ferveto
refute the natural man.Thefe who have good and per-
fect fight need no other midft to fee by, but the light ;
but a man who is of a wcake fight and purblind, ufeth
_ Ddddddd Spe-

Exer citations Divine.

Lib.

Spectacles as a helpe to his fight: fo the perverfe heri-
ticks make us to bring in thefe humane midfts,where-
as the midfts taken out of the Word of Godihould
ferve by themfeves to convince. When Chrift arofe
againe , Thomas doubted of the refurrettion, and
thought that his body had beene but a Spirit; but
Chrift bearing with his infirmity, by this humane
midft prove th that he is flefh, becaufe hee maybe
touched and felt.

* Obferve againe,that in Divinity fomc propofitions
are merely Divine,and fome are mixdy Divine. Thefe
that are merely Divine,reafon can do littlething here,
it canbutjoynethe tearmestogether.butit cannottake
up thefe great myfteries; example, if I were difputing
again&theMonothelites who denyed that there were
twonaturesin Chrift, and fhould reafon thus ; Where
there are two nature s, 4hcre are iwowils; but in Chrifi
there Are two natures .therefore two mis. That in Chrift
there are two wils,this is a proportion merely Divine,
reafon can never take up this; yet reafon (heweth this,
much, where there are two natures there muft be two
wills, and it judgethonely of the connexion of thefe
two, but it cannot judge of the verity of this, whether
there be two wils in Chrift or not.

Yee will fay then, what doth Reafon in the ve-
rity of thefe propofitions which are meerely Di- I
vine:'

Reafon in a regenerate man concludeth not that to
befalfe which is above her reach, but onelyadmireth
and reft eth in this great my ftery; and reformed Rea- |
fon enlightened by the Word of God, goeth this
farre on, that fhe beleeveth thefe things to be poffible
with God which fhe cannot comprehend; but reafon
in a corrupt man will fcorne and mocke thefe things
which (he cannot comprehend, as the Stoic ks called

Paul

Whatuje T^ecifon hath in ViVtnity.

Paul ababler,-^?. 17. 18, when he difputcd againft
them for the rcfurre&oa, and called it a new do-
£trine.

Inthefepropofitions againe which are mixtlyDi-
vine,Realbn hath a further hand jexample,Nonaturall
body can be in moe places at once; Chrifts body is a
naturail body, therefore it cannot be in moe places at
once; this is mixtly Divme, for the properties of a na,
turallbody fheweth us that it cannot be in moe pla-
ces at once, and the Scripture alio, fheweth us that-
• Chrifts body is a naturail body.

But is not this a mixture of Divinity and humane
J reafon together, when weborrowamidft out of the
jj Scriptures, and then confinne the fclfe fame thing by
reafon 1

This maketh not a mixture of Divinity and Philofo-
phie, but maketh onely philofophie to fcrve Divini-
tie.

When we ufe reafon to helpe our weakenefle,we do
not ground our faith upon reafon or upon the light
of nature, but upon that fupernaturall light; and the
light of nature commeth inDbut as in the fecond roome
to confirme our weakeneffe.- and as we afcribe notthe
price of the Ring, or the worthinefle of it to the Ham-
mer which beateth it out, but to the Gold it felfe, fo
our faith is not grounded upon humane reafon or
the light of nature, but upon the Word of God it
felfe.

How can Reafon fervein Divinity feeing the naturail
man perceiveth not the things of God, and the greater
Philofophers, the greater enemies of grace ?

Wemuft diftinguifli inter concretum& abjlraffum
betwixt philofophy and the Philofophenmany of the
Philofophers oppugned the myfteries of Divinity by
their corrupt and naturail reafon : but true philophie
Ddddddd 2 imPug-

Exer citations Divine.

Lib.

CaHcluji.

The underftanding is
fpecujativc, and fecteth
the will on worke.

impugneth it not, and the greater light extinguifheth
notthe leffer,and the verity doth not contradi&k felf-
and truth in philofophie, is but the footeftcp of that
truth which is in God by way of excellency.

The conclufion of this '^contra Rationcn ncmcfobri-
us dicit ^contra Serif turam nemo Cbriftianus^ & contra
Ecclcfuimnemofaajicus : wemuft learne then to give
every one of thefe. their owne place, and not to reject
reafon altogether from Divinity, but to captivate her
and make her a handmaid to Divinicy •

AflHi

elisftm*

imperntM,

I A proportion in Divi*
j nny comnaandetb pra-

ftife,viraudly or for-

mally.

EXERCITAT. Ill

That the end of Divinity hre conjijleth rather
inprattije than in contemplation*

Luke 11.28. Blejfed are they that heart the Word of
God^andkeefeit.

T He end of our Divinity here confifteth in doing
rather than contemplation. If we fpeake properly
doing is not in the underftanding but in the wills when
reafon divideth5compoundeth or frameth any propo*
fition within it feife,then the underftanding is not fayd
properly to doe, but contenting it felfe within it felfe,
then it is fpeculativc: but when the underftanding fet-
teththc will on worke, then the will doth, and the un-
derftanding but ^irevfteth the will; and when the un-
derftanding reafoncth within it felfc, they call this
aft us elicitus; but when the underftanding fctteth the
will on worke, they call this actus impcratus.

Apropofition in Divinity commandeth us either
virtually to pra£tife,orelfe formally .Virtually it com-
mandeth us to pra&ife; example,^** is life eternally a
know thee to be the only true God^and whom thou hafifent

Chrift*

Thtt the end of Divinity conftfleth here in prattife.

Chrift, Iob.ij.3. i i.Thisisa propofition which vir-
tually includeth in it pradife;foras the Hebrewesfay,
^vcrba notitiaincludunt verba, affcttu*^ Words of know-
ledge include words ofaffedion: if it be life eternall
for us to know God, then it is life eternall alfo for us to
love God.

This propofition againe in Divinity, Thoujhah love
the LordthyGodxvith all time hearty and with all thy
foulc, and with all thy mind, Math .22.3 7, and thy neigh ^
hour *s thy fclfc ,vcrf.3$ , commandeth pradife for-
mally.

Secondly, a propofition in Divinity urgeth pradife
cither mediatlyor immediately: mediatly, as God
isfummum bonum the chiefe goods out of this mediate
propofition we gather an immediate, therefore we are
to love him above all things.

Thirdly, thefeconclufions in Divinity which con-
clude for pradife, the propofitions out of which they
are drawne3muftalfo be for pradife and not for con-
templation, nam nihil agit extra genm fnum^ as they
fay in the Schooles; as we cannot gather grapes of
thornes^orfggsofthijlelsy Mat. 7 . 16. So new wine
cannot be the caufe whytheApoftles fpake with di-
vers tongues, Acl.z. So we cannot gather conclufions
of pradife from fpcculative propofitions.

Fourthly^thefe rules which ferve to dired naf n to
I pradife may be called rules of pradife,as the Carpen-
1 ters line in his hand is a line of pradife., becaufe itlca-
deth him to pradife. So the Word of God is the line
bythewhichweihould'walke, therefore it is a rale
of pradife5 G^/. 6. As many as rvalke according to this
rule^peace be unto them: sbtyuv is to worke by rule or
line, the Word is the rule of our working, therefore it
teachethuspradife.

But it may be faid, that contemplation is the end of
^: , , Ddddddd 3 Divinity

A propofition in Divi-
nuy,commandeth prf
difc, mediately or
immediately.

It" the conclufions be
practickc,the propofiti-
ons muft be practicke.

The word of God is a
line and mle of practifc,

&%&[*

Ob}e&<

Exer citations Divine.

Lib.

, Divinity inheavento fee God face to face, therefore
' is the end of our Divinity here upon earth.

Contemplation in heaven leadeth us alwayes to pra-
ftife,and they can never be feparated; for as below
here thofe Sciences which vtzcaWmfpettnces^ as the
mathematicks, phyfickes, and fuch(whofeend confi-
ftcth not in doing) are the parents of morall philofo-
phie and of doings forbythefewe take up the nature
of things, the goodnefle and the truth of them, and
then we begin to efteeme of them, and love them
when we knowthem; fothatcontemplationbringeth
forth alwayes pra&ifc.The glorified Saints in heaven,
comming nearer to the firft caufe, efteeme more high-
ly of him, and therefore they love him more finccre-
ly, and returnc all pray fe to him.

But it may fceme that contemplation is more excel-
lent than pra&ifej for CMary is preferred unto Martha^
CMary for her contemplation to CM art ha forhera&i-
on.

When Mary and Mandate compared togethcr,they
refemblc not the contemplative and the a&ive life,
but the naturall and fpirituall life; UMary careth for the
fpirituall life, and CMartha for the naturall. Did not
Mary care for pra&ife as well as Martha', fate flie not
at Chrifts feete that fhe might learne pra&ife, that (lie
might wafh them with her teares,and wipe them with
her haired

And becaufe pra&ifcis joyned alwayes with know-
ledge,therefore the wifedome which is proper to the
underftanding isafcribed fometimes to the will, lob.
2 8 . 2 8 ,7o depart from eviUis undcrfiandtng: and there-
fore it is, that juftkc and judgement are joyned toge-
ther in the Scripture, andihey are called fooles who
doe notaccording to their knowledge. And Sahmon
foith,Eccle. io.2. The heart efa wife man is at his right

hand

That the end of Divinity conjijletb here in prattife.

AW,becaufchis heart tcachcth his hand to put things

in pra&ifc

Thccndofour Divinity is more in pra&ifc than in
contemplation; therefore thok onagri or wilde affes>
the H eremites who lived without allfociety of men,
forgot the chiefe end wherefore they were fet here,li-
ving rather like beafts than like men: andif wee fliall
take a view of the ecclefiafticall hiftory,as out of Thc-
odoret, and Sezomen, wc fliall fee how unprofitable
thefe men have fpent their time, leaving the congrega-
tionofthc Saints of God. Theodoret writeth of one
Macedonia* qui KPtShy>< & gubha dtttu* eft, gubba'mthe
Syriacke tongue is a Ditch,he was callcdgubba becaufe
he flood in a Ditch all his time, and he was called k?m~
*>*>©-, becaufe he eate nothing but Barley pulfe: Sec
how unprofitably this man fpent his time, not- giving
himfclfe to reading of the holy Scriptures, for he was
altogether ignorant of them; for when Flavians the
Bifhopfent for him that he might make him a Mini-
fler, he was fo ignorant of that which the Biihop had
done unto him when he ordained himMinifter, that
being required the next Sabbath day to comcagaine
to the Church, anfwercd him who came for him, that
hewasaffraidtobemadeMinifter the next Sabbath
dayalfo,andforefufcdtocome; fee how this holy
man fpent his life for forty yeares in contemplation
and what great progreffe he made in Chriftian Religi-
on. So Theodoret maketh mention of one Sty/lites^viho
flood under a pillar all his lifetime,and never came in-
to a boufe. SoSozomen in his ecclefiafticall hiftory,
writeth of one Pior^ who going out of his fathers houfe
into a defert, vowed folemnly that he would never fee
anyofhiskinfmenor friends againe, and living fifty
yeares therc,he had a fifter who longed to fee him be-
fore fhe dyed : the Bifhop pitying the poore woman,
Ddddddd 4 gran-

Capi $. debitor itrtli-
N3J

*.v

From$iAtf*pil]ira

Exer citations ViYme.

Lib.

2*$&crAh\ftMM&

Thcopimonofthe
Schoolemcninthis
point.

TheendeftheSadduccS
and Fharifcs Divinity.

The end of the Monks i
and Iefuites L>iyinitie.

granted leave to Pior to come and vifite her,and he re-
turning into his Country, and (landing before the
doore,called out his fifter,and Shutting hiseyes,he fay d
unto her, Behold, I am your brother Pi or, looke upon
measmuchasyoupleafe; but flie entreating hitn ear-
neftlytocometoher haufc, he altogether refufmg
went backe again to.the Wilderne(fe;andfo we reade
in Theodora of one Didymut; who lived ninety yeares
intheWildernefTe,andneverfpaketo any man., as if
hehadbeenepoffefled with a dumb Divcll.- This is
that holy contemplative life which the Church of
Rome commendethfo much, but this is pure Religion
to vt fit e the father lejje andwiddowin their neceflityjam.
i. 2 7". Thefc H eremites living this contemplative life
were like Polyphemm having but one eye in his head,
and looking ever up but never downe.

The Schoolemen differ but little in this point, how
Divinity teachethus praftife. Thomas and his follow-
er s fay, thatfdes non eft rctfa ratio agendi.fed rcBa ra-
tiofentiendi; and therefore Contra gentiles^ he compa-
reth faith to hearing rather then to fight^biTtJhe addeth
that pra&ife followeth faith as the fruit of it : but Sco-
tus maketh faith to be habitus frs.cticus. Yee fee how
both oftheminfifl in this, that Divinity confiftethin
pracSife.

TheLovd^ Num.i 5 .*3 8 . jp.comanded the ifraelitcs
to make fringes upon the borders of thek garments,
tfiatthey might remember the Commaridements of
the Lord and keepethem^ the Sadduces gave them-
felves onely to looke upon the fringes, and if they had
only remembred the law, they thought then they had
difcharged their duties 5 but the end of the Pharifcs
was to remember their owne traditions. Sothe end of
the Monkes Divinity now is onely idle contemplation
with the S adduces-, and the end oftholefuites Divinity

now

0/Adams knowledge before his fall

now is oncly to pra&ife mifchiefe : and many Chrifti-
' ans when they reade the Scriptures now, they readc
them not for praftifc, but for to paflethe time with;
they are like little children which fceke Nuts to play,
but not to breake them and eate the kernels.

The conclufion of this is,Iam. i.n.Beyc doers of the
word^and not bearers onely, deceiving your JeLves..

EXERCITAT. 1 1 1 1.

Of Adams knowledge before his fall.

Gen. 2. 19. Whatfoever^A darn called every living
creature ', that was the name of it* -

FIrft.confider mAdams knowledge,the manner how
he got his knowledge, and fecondly the meafure of
his knowledge.

His.knowledge was inbred knowledge and not ac-
quired^for as fooneas he did behold the creatures,ne-
ver having feene them before, he gave them all names
according to their nature. This knowledge being in-
bred,it could not be acquired alfo, nam dutlex ejufdem
fcicnti&wuno fub)c[io^non datur caiifa^ There. cannot
be two caufes given of one, & the feli fame knowledge
in one fubjech although one and the felfefame know-
ledge cannot be faid both to be acquired and inbred,
yet Adam might have had experimentall knowledge,
afterward of hisinbred knowledge: His inbred know-
ledge 3nd our acquiredknowledge,are not divers forts
of knowledgc^for as the fight reftored to the bl:i;d al-
though it was miraculous,)7 et when he faw? it was one
fort of fight with our light .• fothcfe inbred habites
and acquired habites, are but one fort of habites^ but
thefe

Concfrjl*

Of the manner how A*
dam got his know kdjf

Adams inbred know-
ledge, and our acqu:rid
knowledge arc not di J
verfe Torts of knowJci^e

Exercitations Divine.

Lib

Things done miracu-
louftyj are more excel-
lent than nature can
produce them.

Ofthemeafureof
Aim* knowledge.

Simthl

Simile*

thefe inbred habits in K^Afdam^nd infufed habits3were
more excellent than acquired habits; for thefe things
which God doth, are fuch that nature cannot produce
the like, orfo perfect: as that wine which Chrift made
miraculoufly at the marriage of Cana in G alike, I oh. 2.
was more excellent wine than other naturall wine : fo
when Chrift cured the blind,their fight was more per-
fect than our naturall fight; fo when he made the lame
togoe,-^#. 3.16. Sothehabites of inbred knowledge
in Adam }^ tit more perfeft than any other finfull man
could ever attaine unto, after him.?

Thecreatures arelcfle than the knowledge of God;
they are equall with the knowledge of k^ dam before
his fall, but they exceed our knowledge now. When
the eye looketh upon the white colour, it fcattereth
the fight,and the white colour exceedcth it; but when
it looketh upon the greene colour, extquat vifttm,and
itis a proportionable objeft for the eye: but whenit
looketh upon a taunie colour, it is lefle than the fight.
Sothe creatures are leffe than Gods fight; they were
equall with Adams fight before his fal),like thegreene
colour, and they exceed our fight fince the fall, as the
white colour doth exceede our fight; and becaufe the
heart fince the fall is not fo capable and fo large to
comprehend the knowledge of thefe creatures as it
was before the fall, therefore it is faid,i King. $.19.
that the Lord gave Salomon a wife heart &s the find oft he
feajhoarejhztisjo knowan innumerable kind ofthings
like the fand of the fea .When a man is to infufe liquor
into a narrow mouthed veflel,that none of it runne by,
he enlargeth the.mouth oft he veffelhSo did the Lord
enlarge the heart of Salomon that hee might conceive
this heavenly wifedome, and the knowledge of all
things; but the minde of Adam before Tiis'f all needed
not this extention to receive thefe gifts.

Secondly,

Of Adams knowledge before hi* fall

Secondly, the great meafure of this knowledge
which Atixm had before his fall, may be taken up this
wayes. The IIa>rewes write that there were fourc

fates by the which Adamcntrcd to fee the Lord : the
rft was the gate of the vifible creatures, the fecond
was by the gate of the Angels, the third was by the
gate of majeftie, and the fourth was by the gate of
glory 5 and they fay that Adam entred three of thefe
gates, but the fourth was fhut that he entered not in at
it in this life.

The firft gate was opened unto him,for in the crea-
tures below here, hefaw the majefty and glory of
God. The Scriptures when they expiefle any great
thing, they joyne the name of God with it, as Ezek.
13. p. great haileis called Gods haile or fent by God,
elgabb/jh. So 1 Sam. 26. ccad.t fofcr domim fupcrcos^
that is,a great fleepe fell upon them. So a ftrong Lyon
is called */7>/,tfre Lyon of God,2 Sam.2 3 . 1 0.S0 Moy-
fes is fayd to be faire to God, that is, very faire,^tf . 7 .
20. So Ninivc was great to God,thatis, very great.
The beauty and greatneffe in the creatures led Adam to
take up how great the Lord was. Jacob when he faw
Bfau reconciled unto him,fayd, 1 havefecne thy face >as
though 1 had fcene the face of God^ Gen.^. 10. This
glimpfe ofgoodnefle in the face iof Efau, made Jacob
take up, how good God wTas unto him.

The fecona gate was \orta tntelligcnttarum^ the
knowledge of the Angels, fhey refemblcd God more
thanany vifible creature doth, therefore they are cal-
led Gods Sonnes, lob, i.Chapt. and^.Chaper^.
wr/J, and they fee his face continually, Mat hew 18.
verfi 10. As the Kings coimiqurs are laid to fee his
face continually, 2 King. 25, ip. and the Angels con-
verfingwithhim, made him to come nearer to the
knowledge of God.

The

Qcrtaturzui 1?//*-
Por ibi'iuw.
ta \, intclligent'iamm*

Jm)e[tati*.

htfcj? epithet 3»

omnisrei admit And*
(? magn*.t

essra^pmmam

Exercitations Divine.

Lib. i .

A. comparison betwixt
tfofes and Aim*

A companion betwixt
Salomon and ^<&/a.

The third gate was porta majeftatis, he favv the ftia-
jefty of God more clearely than any other did. Mojfes
isfaydto fee the face of God, and yet: it was but the
fight of his backe parts, compared with ^Adams^ and
we fee him but through a grate, Cant. s. li. SV£. 1 1 .

2(5.

The fourth gate was porta gloria. That gate was re-
ferved to be opened for him in the heavens.

Let u£compare the moft excellent men with Adam^
and fee which of them came neareft unto him; in fome
things Mojfes czmc neareft to him, infomethings Sa-
lomon came neareft unto him, and in fome things Da-
niel^ in fome things IofephybutChriJl the fecond Adam
-excelled them in all.
In the knowledge and fight of God and his attributes,
Moyfes came neareft unto him . Exod. 33.13. Teach me
thywayes^ that is, thy attributes. SoPfal.io^. 7. Hee
made knowne to Mojfes his wajes, that is, his attributes;
forhefubjoyneth, the Lord is mere ifull and gracious^
flow to anger > andfullofcomp.ifion^ and he chideth not
for ever; here his wayes are his attributes, Mojfes
came neareft to Adam in this knowledge.
Salomon in the knowledgeof the politickes Came nea-
rer to Adams knowledge than Mojfes did; Moyfes fate
all the day long to judge the people, Exod. 1 8 . and he
ftoodinneedofJWW* counfell to make choyfe of
helpers; but Salomon could have found out all thefe
things by himfelfwithoutthehelpeofother,S;//2;#^
begged wifedome of God, and it was granted unto
him.he defired wifedome to be his ^K^to be presi-
dent of his counfell, and to be his aflifter or wpi*J}&,
andtobehisiu^s^^-jiorulehappilyj^p. 4. Salo-
mon came neareft to the knowledge of Adam in the
Politickes,and he is preferred to the wifeft within the
Church, as to Heman and Dedan, 1 King. 4.3. and

Of 'Adams knowledge before his fill.

to the wifeft without the Church, as to the Egypt 1

avs.

As he came neareft to Adams knowledge in the Po-
litic ks,iolike\vife in the knowledgeofnaturall things,
for as he w rote fioiTi the Cedar ofLcbanus to the Hyjjbp
that grew out of the W*i^l Kin. 4. 33. that is&slofepktts
explained* it, he wrote parables and iimilitudes taken
from every oneofthcfekinds:& Tertullian faith well,
F att.'luirc e(t fieri* fcriportbus ut fublimiorcs veritates
ex fit cent per fenfibiita^nam idem qui cjl author natura^
eft author graft dik isan ufuall thing tothe holy writers
to ilMrrate heavenly things by earthly comparifons,
for he that is the God of nature is aho the God of
grace* Salomon wrote from the tall Cedar to the fmall
Hyffopcthatgroweth out of the wall, that is3 from
thegreateil to the fmalleft5then he paflethby none of
them: for it is 1 he manner of the Hebrewes to marke
thetwoextrcames, and to leave the midft for brevi-
ties caufe, asA#/#. 6.4. From the kernellto the huske,
here the Scripture orciitteth the wine which is the
iDidft betwixt the kerrell and the huske. Another ex-
ample^ xc. 1 1.5 .A'tdrUthefirft borne of the land of E-
gypt fhdl dye, from thefrft borne ofPharoah that fittcth
upon the tfaonc^ unto thefirjl borne of the maid ferv ant
that fittcth behind the MUlJXht Scripture omitteth the
midft here,ihe reft ofthc people for fhortnes, and cx-
prefleth only the 2 extreams,thc higheft &thelowcft.
A third cx°.mple5/^ 2,.;o, The womb pall forget him^
*»dtheworme$ fhillfeecefwcctely upon him 3 the birth,
and the grave, theiwoextreames include the wt:oie
life. hoPfii 121 . %+Tht L ordjhd keepe thygoin? *ny:nd
going out ,that is, allrhywayes/Sci^/mfl/z writing of
thetwoextreair.es, thetalleftandtheleaft, incirdeth
all the reft. Now if Salomon had fuch knowledge of
thefe naturall things, much more had C < dam*

Adam

.*#

Salomon came ncercft
to sfJawt knovtledgc
m thepoUtickej.

TheHcbrevresmarke
the twoextre.imes and
leave the midft foi
brevitie,.

?°

Exenitations Divine.

Lib.

Adam °*ve nc names,
to the creatures, know-
ing chei'rquahcKS and
natuic.

To what things Adcvn
?ave names and to
what he gave no ntmes.

Adam gave names to
many things which are
not found now in the
Scripture.

morn

dtns&WSW

ehur >

w mriP
*»» »-

cornui dent is. Ezek.27

^ia^ gave proper
names to the creatures.

K^Adam had fuch knowledge of the creatures that he
gave them fit names in the hebrewexpreffing their na-
tures, he was a good nomenclator to give every thing ,
the right name. Plato in Cratillo fheweth that he who
giveth the right name to athing, muft knowthe nature
of it very well, but fince the fall men impofe wrong
names to things, as they call light darkeneiTe , and
darknelTe light.

When he gave names to the creatures, he gave not
names to thefe creatures in particular that had not
frincipumindi'viduAtionisin fePznd whichdiffered not
fomething infubfiftencefrom others,as all hearbes of
the fame kind, and trees and ft ones of the fame kind $
he gave not a name to every one of them in particular,
but gave one name to them all of the fame kind : btst
thefe who differed not in eiTence but inthe manner of
their fubfifting,to thefe he gave divtrfc names, as he
called himfelfe Adam and his wife Eve. And -we are
to obferve that there are many names which Adam
gave to the creatures in the firft impofition, which are
not found in the Scriptures now: the Elephant the
greateft: beaft upon the earth, yet it hath no proper
name given toit^in the Scripture it is called Behemoth^
lob 4.0.15. and the teech of the Elephant are called
Shcnhabbim^ the teeth of Ivory, but not the teeth of
theElephant,andufually-the Scripture expreiTeth on-
ly the word teeth,as i King. \o.\%Jje made a Throne of
teeth, but not of the teeth of the Elephant, becaufe the
Elephant was not foknowne to the Iewes; therefore
the Scripture doth oncly circumfefibe this beaft and
the homes of it, but Adam gave the greateft beaft a
proper name when he impofed names to the beafts.

When A dam imyofed names to the beafts, he im-
pofed proper names to them,not circumfcribing them
as the Scripture doth now for our capacity, example,

Shemamith

0/ Adams knowledge before his fill.

Shemamith with the hands of it takes hold on kings houfes^
becauic this word is a hard word to be undci ftood^and
may fignifie either a Spider weaving with htfhandsj
or elit iT*a»x§ a Monkie with a long taile ( for kings
are delighted in their palaces with (uch when they fee
them hung by the hands) becaufe wre cannot take up
the nature of this bcaft by the name alone, therefore
the Scriptures by the effc<5b and properties of it, de-
fcribeit more at large for our capacity, but J dam at
the firft impoled a fimple name.

Thefe names which Adam gave to the beads at the
firft were moil perfect names3 therefore yee fhallfee
other languages to keepe fome footeftep ftill of the
firft impofition, as 1 K*ng. i o . 2 2 . Tukkijm are called
Ppacoks5the 7W/>,Wcalled itTabhas^thc Arabick cal-
led itTaus^ and the Latine^ Pavo.

-D<n//W came neareft to Adam in prudencie, for al-
though he was not \o wife as Sa/omon^yct eratpruHen-
tior Salomonc^hc was more prudent than Salomon ^
therefore the woman of Tekoah faid to him. Thou art
wtfca4 an\^4ngellcfGod^ 2 Sam. 14.20.

The Lord asked the king of 7V/*nf he could match
Daniel m wifdome, ££.^. 28. 3. Behold thou art rvfer
than Danieljherc is nofecrct that the) can hide from thee*
Daniel exceeded all the Chaldeans in wifdome,and the
Chaldeans exceeded the Jyrians^ therefore Daniel hx
exceeded all the Tyridns : but yet if we wall compare
Daniels wifdome with the wifdome of Salomon^ will
comefarre fhortjfor Salomon exceeded al the children
of the Eaft in wifedome, and came neareft to K^£d«ms
knowledge; no for* of wifedome washid from Salo-
lomon^ Daniel onely exceeded in interpreting of fe-
ci ets and heavenly vifions.

i IcfivL cr.me neareft to him in ceconomie,P/~uo5.22.
pe exceeded the Princes of Egypt m wifedome, and
(taught their Senators. Iefus

Scemcth to be simta,
and Salomon km for
fuchjl King. 10, ix,
fct'xrjfttox©-.

Names which AiUm
gave were ptifeft
names.

D*»g;n

A comparifon betwixt

A comparifon betwixt
Adam and 'Daniel.

A comparifon betvtixt
lofephznd Adam*

Exercitations Divine.

Lib.

A companion bctvrixt
theftrft^^^iandthe
fecond Adm Cfirift.

T **

BP- iB»mS»

QoncM.

Iefus Chrift the fecond o^»*,theperfonall wife-
dome of God his Father, farre excelled Salomon^hQvc
is a greater than Salomon, Iefus Chrift the kcondAdam
as he excelled S^/tf/W/zfarre^fo did he the firft A dam in
wifedome, Pfal.q.'y.i.Thott art fairer than the Children
of men y intheoriginallitis Iophjaphita^ which the He*
brewes doubIing,exprefle the great beauty that was in I
him; and fometknes it is put in two words, zsler.^6.
gneglajephepija,ihatisy veryfaire. Chrift the fecond
Adam in outward beauty exceeded not, Non erat decor
in facie e\w^ He had no forme nor comelineff'e ; andwh'cn
tvejhallfeefiim, there is no beauty that wejhould defire
him^EJay 5^.2. but in inward wifedome and grace he
was fairer than the fonnes of men,and£xcelled the firft
<^Adam.

The conclufion of this Is, Adam having fuch meafure J
of knowledge before his fall, what great preemption *
was it in him to prefume above that which was revca- 1
led unto him? Let us be content not to be wife above
that which is written, 1 Cor.%.6* and let us remember
that faying o£Attgujline,Mu/ti propter arbor em fcientid
amittunt arbor em vitd$m*ay for thetree of knowledge
lofe the tree of life.

EXERCITAT. V.

Horn the Law Ufaid to he written in the hem of
man after the fall.

Rom.i. 1 5 . Which fhctv theworke of the Lm vorit-
ten in their hearts.

FIrft,let us enquire how thefe firft P rinciples which
are called pnmo-prima&rc made up in the hearts of
man. Secondly,how thekfecundo-prima principia are

deduced

wy*ww^*ii J"* ■ ■■- ■* «■ « ■ ■ "«!■ "t wii m mil ■■! ■-

lie
Lwhi

The Law written in mans heart after the fall.

deduced out of thefe. And thirdly,how thefc pnncipU
make up this which we call Conference ; and laftly,we
fliall (hew that man by his naturall knowledge ingraft
in his heart, cannot come to the true and faving know-
ledge-of God*

Thefefirft Principlesare made up after this manner:
The Lord hath put two faculties into the Soule, one
which we call fpeculative in the underftandAng, and
another which we call a pra&ick faculty in the will,to
profecutethefe things which the underftanding fhew-
efh toher.God hath placed firft the fpeculative in the
underftanding, that it might follow that eternallrea-
fon that is in Gods Laws for as it is the perfe&ion of
Art to imitate nature, fo it is the perfection of nature
toimitatethis eternall reafon, which is Gods Law 5
Then he hath placed the Will into the foule of man to
profecutethofe things, which the underftanding the
fpeculative facultie fheweth unto it.

There are fome primo-primaprincipic^ in the fpecu-
lative faculty,and lome in the praftick faculties this is
a principle in the fpeculative faculty; Omne totumcjl
majutfua part e&nd this is the firft principle in the pra-
dickc faculty ,thc will, Mat. j.i 2. Whatsoever ye would
that menjhoulddoe unto you, doe ye evenfo to them.
Thefc primo-primaprincipia are not naturally known
quoad attumperfittum, but they zxeinpotentiapropin*
quajhzt is,they may be moft eafily knowne^ for that
which is a&ually perfect in the firft degree, isalwayes
knowne,and as foofte as the creature exifteth,fo foone
they are knowne^as the knowledge of an Angell is not
potentir 1 ! but ever a&uall: but thefe firft principles are
made up without any reafoning difcourfeorforaigne'
helpe. And as it is naturall for a ftone to move downc-
! ward5althoughkbe not alwayes moving downeward,
yet becaufe it hath that weight within it felfe,and nee-

Eeeeeee deth

Some principles in the
fpecuhrivcand fomc in
the praflicke faculty.

How the firftpdaciples
arc knowacp

■ <1W»»

Exercitations Diamine.

Lib.

How the firft principles
arc naturall to the
mind.

Firft principles arc
naturally knowne,but
the conclufions arc
knowne by difcourfe.

The firft principles arc
not atfmlJy.jbiK poteu* (
tialiy written m ihe
mmde.

A difference be tweene
the 6rft inbred princi-
plesiandthc fecond in-
orci principles.

dcth no other helpe to make it moove dqwnward,as it
needeth ofa foraigne helpe to caufe it to afcend^there-
fore this motion is fayd to be naturall to it. Sobecaufe
the mind can make up thefe principleswithout any dif-
courfe; therefore they are fayd to be naturall to it .• but
when we make up a conclufion in a fyllogifme, the
knowledge of this conclufion isnotfo eafily knowne
to me? but we muft borrow fome midfts, which arc
more knowne to us, to make up this conclufion. Thefc
firft principles are naturally knowne, but the conclu-
fion in the fyllogifme is ratiomliter knowne oncly,
by way ofdifcourfe.Thefc firft principles the Divines
call rationes &terna*,digmtatesjmmobiliaprincipU>zvA
the Greekes call them tkfUhmas. If the judgement
be found and well difpofed, then it agrecth to thofe
firft principles^ but if it be corrupt it declineth them.
It is not neccflary that al agree in thefe firft principles,
for although fome be found who deny them, yet they
ftandas principles to thofe who are of found judge-
ments^ children and mad menunderftand not thefc
firft principles,yet thofe who are of found judgement,
doe acknowledge them.

Thefe firft principles are not actually written in the
heart ofman, but potentially: the minde of man is not
likeafeminarie, which containeth initdiverfe forts
offeedes: neither is it like the Flintftone which hath
the fire ink, and being ftricken upon, the Steele, ca-
fteihoutthefparklesof fire: but it is like unto the eye,
which being inlightened by the Sunne, hath that na-
turall facultie in it to difcerne colours: So the minde
frameth thefe principles when the ob,<ffes are layd
before it.

And out ohhcfcpriixo-primaprwcipijjhe minde fra-
meth, and mzkethuipfecuna'o-priwaprinfipia : the dif-
ference betwixt thefe prmo-primaprincipia^ and fceun-

___ m '

The Law written in mans heart after the falls.

do-pnwa,is this: theCcpnwo-primaprwapiafivQ: inbred
principles, arc contained in the conclufions; butthefc
Jccun4o-pnmapnnc;pia,thcic fecond inbred principles,
areas couclulions contained in the principles: now
tocleerethisby examples this is a firft inbred piin-
ciple in the imnd-^rvhatfo ever ye would that menjhould
doe unto you^ doc ye evenfo to them : this is a f ccond in-
bred principle drawne from the firft, jc Jhall not mur-
ther-, this conclufion drawne from the firft principle
containethinitthis firft principle, rvhatfoevcr ye would
I men$c. So that any man may inferre this; I may not
I kill my neighbour, becaufe I will that no man fliould
i kill me^ here this principle is contained in the conclu.
7 iion. There arc otherconclufions drawne fromthefc
fecundo-prima principle which may be called terti&
conclufiones, and rhele are not focafily made up as the
firft, here the conclufions are contained in the princi-
ples, and not the principles in the conclufions as be-
fore; example, honour thy father and thy mother ; this
is a fecond principle, and this; thou Jh alt rife up before
the hoare bead^Levit.ip.z 3 .is a conclufion ofthe third
fort: for this followeth notfo clearely as the former
conclufion, Ye (hall rife up before the hoare head^ there-
fore ycfhdl hpnour your father and your mother : but
rather this wayes, yefhall honour your father and
your mother; therefore you (hall rife up before the
hoare head: here the conclufion is contained in the
principle and not contra.

The law written in the heart of man maketh up this
which we call confeience, which is an inbred light in
the mind of man, teaching him to follow that which
is good, and to efchew that which is cvill : and it is
called confaentia^quaficoncludensfcientta-^nd it hath a
twofold A<5i; the firft is to giveteftimonyto things,
whether we have done them wel or il;ifwe have done
Eeeeeee 2 them

Different betw^cne
the condufioas drawne
from the firft prina-
ples,:ind the conclafi-
ons drawne from the
iccoftd inbred princi-
ples.

Confeience, what.

A twofold .!# of the
confeience.

Extrcitations f>i<vine.

'Lib.

Greg.K*7$in,

NHNft c on/dent U a

Simile*

Conftkntki

'vefta.

.erronea.

dubia.

\pTobabilis.

,/crupulofa

themwell,thenitgivethteftimonyforus3jR^^.p.i.wy
conference alfo bearing me mtnejk^xA if we have done
evill,thenitteftifieth againfl: us. Gregory Nazianzen
ufed to call the confcience Ptdagogum amm&-y for asa
Pedagogue waiteth upon a child,& commendeth him
when he doth well,and whippeth him when he doth
evill,fothe confcience when a man finneth,itftingeth
him like Hornets,D cut. 7 . 2 © . but when he doth well,
itallowethhim : and that which wee call confcience,.
the Syriack calleth it Tira^Rom.i . 1 5 .Which fignifieth
a painted thing,for the confcience now is like atable*
in which fundry things are payntedj and this fort of j
writingsintheconfciences^hath not beene unfitly com
pared to that writing,which we write with the juice o
an Onion^here the letters at the firft are not legible,
but hold the paper to the fi rc,and that maketh the let
ters legible: So thefe evill deedes5which finke firft in-
to the confcience, and are not legible, yet when the
confcience is put to the fire of Gods wrath, then they
begin to appeare legible, and then the Lord fetteth
their fins in order before them^ P fal. 5 0.21. The fee ond
zGt of the confcience is tobinde or loofejibr even as a
raan,when he is bound hand and foote,he cannot ftirre
out of the placebo the light which is in the confcience,
bindeth the will of man, fo to doe athing,that he can-
not doe any other thing unleffe he fin againfl: it. Rom.
il.iq.Whatfocvcr is not of faith ufin^ that is, whatfo-
ever hedoth againfl: his confcience, inthat,hefinneth.

This confcience is either a good confcience, a bad
confeience^a doubting confcience, a probable confei-
ence,orafcrupulousconfcience.

A good confcience isthat, 'whicfi is well informed,-
and concludeth rightly.

A bad confcience is that,whkh is wrongfully infor-
med and concludeth falfly *

The Lam written hi mans heart after the fall.

A doubtfull confciencc is that, which neither doth
aficnt nor diflent, and therefore concludcth nothing.

A probable confcicnce is that,which concludcth as
itthinkethjupon probable and good reafons.

And a fcrupulous confeience is that, which conclu-
deth,but with fome feare or doubting, which troubleth
theminde. Let us take but this one example for all in
the cafe of eating of meate: The good confeience
faith, To the pure all things are pure, and therefore I
may eate of this meate : the bad confeience of the lew
faith. Touch not, tafte not, handle not, therefore I
will eate none ofthis,becaufeit is uncleane. The doubt-
full confeience doubteth whether he may eate of it,
Rom. 14,23 .but doth not fully conclude with the lew,
that we may not eate ofit.The probable confeience is
this,which upon probable grounds5concludeth to eate
of it. In Corinth fome doubted whether they might
eate of flefli fold in the Shambles, 1 Cor. 10. becaufe
perhaps they might light upon that in the Market,
whereof the other part wasfacrificed to Idolsj but
the probable confeience concludeth to eate of it, be-
caufe in the Shambles it hath no relation to the Idoll,
and it knoweth3by al probability jthat the reft of it was
not facrificed to Idols, but that the Prieft got the reft
for his portion; he feeth others who are men of a good
confeience, eate of fuch; and upon thefe probable
grounds he eateth of it. The fcrupulous confeience is
this which inclineth to eate, but with feare and greefe
to his minde, when he eateth it.

The light in the confeience fince the fall maketh not
upthisgood confeience, but it maketh this ill confei-
ence, and it troubleth the fcrupulous confeience, and
this doubtfull confeience.

This bad confeience it excufeth or accufeth : it ex-
cufethan unregenerate man falfly, when hee heareth

Eeeeeee 3 the

A difference betwecne
ttietc Torts of con-
feience.

The light of nature
fince the fall maketh
not up a good confei-
ence.

When the bad confei-
ence excufeth or accu-
feth faJiely.

Exer citations Vtaine.

Lib.

The confcience is
Gods Herauid.

thccurfesof theLaw? and bleffeth himfelfe in the
meanetime, Deut.zg. ig.lohm6.i. secondly^ ex-
eufeth him falfely, when he aflenteth to the principles
in generall ,but when he commeth to the particular ap-
plication, he concludeth not rightly. When the Huf-
bandmen killed the Lord of the Vineyard, Chrift as-
ked of the Iewcs; what fhould become of thefeHuf-
bandmenc' Mat. 21 . 41 . they anfwered, He rvilldcfiroy
thefewickedmen: but £#£.20.16. when theyconfider
thisDthat the matter touched them more nearely, then
they fayd God forbid. The thing which they afTented
to in the generall, they fhunne it in particular's if they
fhould fay5we are no f iich men, and we hope that God
will not fodeale with us. So when itaccufethforthe
breach of any fuperftitiousceremonie, as it did the fu-
perftitious Philiftimsj if they did but tread upon the
Threfhouldof theDoore, where Dagon broake his
necke,i Sam./±. 5. So a bad confcience accufeth a man
truely fometimes, as Ecclcf.j. 22. for oftentimes alfo^
thine orvnc heart knorveth that thou thy felfe haft cur fed 0-
thcrs.

The confcience bindeth as the Lords deputy 3 the
confcience may be compared to the Kings Herauid.
The Herauid intimateth to the Subjefts the Kings
lawes 5 When they are intimated, the Subjects are
bound to obedience : but if the Herauid fhould make
intimation, of that which were not the Kings Law, un-
to the Sub je<fts; yet they areto give obedience to it,
untillthey know the contrary .• foa man is bound too-
bey his confcience, that is, to doe nothing.-conrrary to
it, although it intimate a falfehood unto him.

How can an evill confcience binde a man to that
which is evill; it being Gods Deputie, and God can
binde no man to doe evill ?

It bindeth him not (imply to doe the evill,but it bin-
deth

The Law written in mans heart after the fall.

deth him to doe nothing againft it : God cannot bind a
man fo,but he limply bindeth him alwayes to do right,
becaufe he cannot crrcj judging that to be done which
is not to be done, as the conlciencc doth.

When a good confeience doth binde a raan,and when
an cvill confeience doth binde a man, what is the diffe-
rence betweene thefc two kinds of binding {

A good confeience bindeth a man for ever, but a bad
confeience bindeth not for ever, but only fo long as he
taketh it to be a good confeience: he is bound to do no-
thing againft his confcience,albcit it be erronious i but
heisboundtofearch the truth, and then to lay afide
this erronious confeience.

So out of thefe principles naturally bred in the heart,
arife all thefe lawes which are written in the heartland
they differ from the lawes of nations, or muncipiall
lawes of countries. jE/i.24!) Szith^they have tranfgref-
fedthe lawes yc hanged the ordinances \and broken the ever-
la fling covenant : they have tranfgrc (fed the Lawes ^ that
is,the municipall Lawes of the common-wealth: they
have changed the ord/nanccs:that is,thefe things where-
in all nations agree; as not to doe wrong to ftranger s,
to embaffadours and fuch:and then he commeth to the
greateft of all ->Thcy have broken the evcrlafii** cove-
nant j that is, the law of nature.- it is lefletobreakea
municipall law,than the law of nations ; or it is leffe to
tranfgrcfTethcliw of nations, thantoviolate the law
ofnaturejfor this Law is that light which Ughtneth eve-
ry man, th.it commeth tnto the world, Ioh.i.g.

A man by this natural knowlcdge,cannot be brought
to the knowledge of his falvation j therefore the Law
muft be written anew againe in his heart. It is a ft range
Tpofition of demen. ^Alcxandrinmy who holdeth that
there was aliaju/litiafccundum legem n at ur Alalia fee tin-
dhm legem Mofisjtaliafecundum Chriftum j-that there

Eeeeeee 4 was

£s<fi<

Anfw,

A difference betweene
the law of nature and
the lawes of nations.

A greater linnet*
breakcthelawof n4«
tnre than the law of

nations.

Natural i light cannot
bringa man to the
knowledge of lui owne
falvation.

•*

imaa'P"*

Exercitations Divine. Lib. i

was one righteoufncffe according to the law of nature,
another according the Law of Mejfes, and another to
Chrift; and he calleth thefe two nrft ^ V<> or degrees
toleadeto Chrift; and as the Law led the Iewes to
Chrift, fo did philofophy leade the Greekes; and
hence hee concludeth , that the good men amongft
the Heathen were faved, or at leaft had fome fteps to
falvation.

The conclufion of this is, feeing the confeience is fo
obfeured, and corrupted through the fall, we muft la-
bour to reduce it to the firft cftate againe. When a-
compafleisoutofframc, we touch the needle of the
compaffe with a Loadftone, that the ftone may draw
it fight to the pole againe : So the mind muft be tou-
ched with the Loadftone of the Spirit of grace, that
k may come baefce againe to the Lordy as to the pole.

EXERCITAT. VI.

Of tbef&vm Tncef>tsgi<vento Noah.

Att.x*) .ic.Wewrite unto them that they abfiainefiom
^things fir Angled^ and from blood,

BEfore the Law was written, the Hebrews fay, that
the Lord gave to Noah feven Precepts, which he
delivered by tradition tohis pofterity after him^ thefe
the Iewes call [_firke abhoth~]captulapatrumjht tradi-
tions ofthe fathers.Themoft ancient and firft tradition
that we readeof, was that, Gen. 32. 32.besaufe l*c*b
halted upon his thigh, therefore the children of ifrael
eatc not ofthe fincw which jhrankjvhich is upon the hollow
ofthe thigh unto this day * So were thefe feven precepts
delivered by tradition.

The

C fth JeaV m precepts of Noah.

Thefirft was againft (rrange worfliip or idolatry^
that he fhould not worfhip falfc Gods; and this they
caWcdgnabhuda z, ^>\z,ft range worfliip. T he fecond they
called it gndlbirkAth ha(hcm,xil&X is^he fhould blcfTe the
name of God. The third wasgnal ftepnkotb damnum^
that is, he was forbidden to (lied innocent bood. The
fourth wzsgnalui gmna^ that is, he fhould not defile
himfelfe withfithy lufts. The fift was gnad hagazael,
de raping that he fhould take nothing by violence or
theft. J he fixtvsas^gnal badtnim, dejudicijs. The fe-
venth was^abbar. min acbai^nc membrum dc vivo*, that
[he fhould not pull a member from a living creature,
and eate of it. This precept they fay^was given laft to
NoabyGcn.p.q. but tbcjiejh With the life thercofwhich is
the blood ] thereof flallye not ^t^:thatis,(asthe Iewes in-
terpret it)ye fhal not pull a member from a living crea-
tures^ eate of it, as the wildebeaft doth; but to ftay
I untill the beaft be killed,and then eate the fiefh there-
| of: neither fhall ye eate the blood while it is hot,as if it
I were yet in the body .-this is cruelty, and againft a mo-
; rail precept to eate hot blood while the life is in it} for
) where the reafonofthe law is perpetuall?the Lawmuft.
: be perpetuall. The reafon of the Law is -y ye fhall not
eate blood becaufe the life is initio long as the life is
in it, yemuft not eate it: and fee how this finne, Ezek.
3 3 . 3 5 . is matched with other great finnes. Ye eate with
the blood^andkfeupycur eyes towards your J do Island Jhed
blcod^andftallycpoftcffetbc land? The moralttranf-
grefiions ofthe Law joyned wTith it here, iheweth that
iriscruelty to eate hot blood. Butthis wasthecere-
moniall part of the Law : Lev t< ,iy.Whrtfoevcrfottle<
it be that catcth any manner of bloody even that foulcJbaM,
be cut off from his people : and theApoftlesinthecoun-
ccll,^#. 15. forbiddeth them to eate any thing that
wasftrangled; whereby they meant the ceremoniall
part ofthe Law. Whe^

mi rvroy

rrvynSy

5.
■nun ^y

onn Sy

How this precept of
Noah not to eate blood
ii is to be undeiftood.

Where the reafon ofthe
Law is perpetualljthe
Law is perpciuajl.

ExercitaHons ViVtne.

Lib

Of eatingof blood,fce
more in the appendix
of Command.^.

Why the Apoftlesfor
bid to eatc blood or
things ftrangled.

God at the beginning
taught his Church by
tradition and not by

write.

Simile*
1 Conclrfon*

Whether are we to take thefe precepts as ceremo-
nially as morall ?

The moft of thefe are morall precepts, and the
fame which are fetdownagaineintheLaw: For when
the Apoftles biddeth them abftaine from fornication,
K-Att. 15 . It is the fame that is forbidden in the fourth
precept given to N oahjxotrcvelare tftrpitudinemjxotto
defile himfelfe with filthy luft; and to interpret here,
fornication,for eating of things facrificed to Idols,fee-
meth to be a ft rained fenfe: for that is forbidden alrea-
dy by the firft precept,to Noah. And to uncover the na-
kednes according to the phrafe of the fcripture,is meant
ofbodily pollution?and not of fpirituall fornication.

Now befides thefe morall precepts fet downeby
the councell,they interlace this ceremoniall precept
deftffocato^ forbidding to eate things ftrangled; and
they give thereafon wherefore the Gentiles fhould
abftaine from thefe, Act. j .2 1 . For Mojfes u read in
their Synagogues every Sabbath; as if lames fhould fay,
they profefle not onely the morall Law, but alfo the
ceremoniall Law yets therefore ye Gentiles fhall doe
well to abftaine from thefe things which may give
them offence. The Icwes refpedied thefe precepts
moft,becaufe they were kept in the Church even from
Noahs dayes.

The Hebrewesadde further; that there was noo-
ther precept given untill Abrahams dayes ; then God
added the precept of circumcifion, and afterwards
taught them to feparate their tithes.

The Lord taught his Church in her infancie this
wayesby traditions, and not by write : and even as pa-
rents teach their children the firft elements by word,
find afterward by write^fo the Lord taught his Church'
firft by word, and then by write.

Theconclufionof this is. The Lord never left his

Church

Ecw God revealed bivtjelfe to his Church.

Church without his word to dirc<fl henbcfore the fall,,
hel pake immediately to Adam and Eve^ and taught I
thenirif i the fecond periodic taught them by thefc ic~
ven precepts. In the third period,by the Law written,
and in the fourth period by the Gofpd.

EXERCITAT. VII.

0 f the diver felrayes how God revealed himfelfe
extraordinarily to bis Church.

Hcb. i .i.Godtvhoatfundry times^andin divers manners
fake in times f aft unto the Fathers by the Prophets. .

GOd manifefted himfelfc to his Church; firft by
prophefie,fecondly,by the holy Spirit, thirdly by
Vnm and T^w^/'w,and fourthly by the poole Bet hep
da.

Firft by prophefie. There were fundry forts of pro-
>hecie : the firft was [/^*] face to face, to CMoyfes
onely.

This fort ofpropheficwasthehigheft degree of re-
velation; and it drew neareft to that fort of vifion,
whichwefhallgetofGodinthc heavens. He mani-
fefted himfeLfeto Moyfes face to face, and. hee knew
him by his name;that is,nor onely by the facc,as Prin-
ces kr.ow many of their Subjects; but he knew him in-
wardly, and liked him : this y^^notitiaapprobatiovis.

Mo\'fes faw God face to face, yet he faw not theef-
fenceofGod, forhedwellethin alight inacceflable.

ohn faw God three manrer ofways.Firft,in hisincar-

ation,hefaw God dwelling amongft men inthefleih

here*

God r eycaled himfelfc
to his Church foiirc
wayes.

Sundry forts of pro-
phetic t

9th

How the lord mani-
fefted hirnfclfe to

MOyfes*

Iobn favr Chrift

Exercitations Divine.

Lib

differences betwixt the
revelations made to
Moyfes,md to the red
of'the prophets*

"Differ, i.

"Differ. %

Differ .j.

here. Secondly, ia his tranffiguration upon the Mount,
Thirdly, inthe Spirit uponthe Lords day, Keve.i. 10.
although lohn lay in the bofome of Chrift and was his
beloved Difciple, yet he faith, No man hath feene God\
at any ti?ne : the onely begotten Sonne ', which is in the bo-
fome &f the Father Jje hath declared him^Ioh.i.iS. ■

When God fpake to Mojfcs^ he fpake to his under-
ftanding immediatly. A man hath a right eare, and
a left eare ; the underftanding is like the righteate,and
the phantafie is like the left eare : he fpake to CWoyfis
right eare,to his underftanding: butwhea he fpake to
the reft of the Prophets, by fomefhapes and vifible
formes jhe fpake firft to their left eare. UWoyfesfaw no
vifible fliapes nor formes, except onely in the entry of
his calling, when he faw the bufh burning, Exod.^.6.
and the Angcll comming to kill him in the Inne, Exod.
4.2 4.andwhenhefawthe paterneofthe Tabernacle
in the Mount, Heb.g. but ufually God manifested him
felfe to his underftanding.

Secondly, the other Prophets were aftoniflied and
weakned at the fight of God. D an.S. 27. and I Daniel
fainted and was ficke certaine day esy and 1 was aftenijhed
attheviftons. So E&ekicl fell upon his face when the
Lord revealed himfelfe unto him, Chap.$ .2 7. But Moy-
fes was never aflfrayd at the fight of God but thrice.
Firft when he was to enter in his calling when he faw
the bufh buming.£AT0^.3.2.Secondly,at the giving of
the Law, Heb. 1 2.21 .Thirdly,in the Inne.
Thirdly ^Moyfcs needed not fuch preparations before
he prophefied,asfome of the other Prophets did. Eli-
Jhj before he propheficd,called foraMinftrelltofettle
hispaffions; that he might be the more fit to receive
hisprophefie^.^w.j.^.But Moyfesnccded notfuch
a preparation. So Paul whenheewasravifliedto the
third heaven,this knowledge which hee got, wasin-

tdledall

)

*xl

ffo> God rcvededhimjelfe to bis Church.

telleft uall, and it was neither by the fight, nor by the \
phantafie: and whether the foule was in the body here
tanquam tnorgano^ vdtanquamiri fede oncly, it may
be doubted.

Thefecond fort of prophefie,wasby vifion; as when
Moyfcs faw the bufh burning,this was prefented to. him
when he was awakesthis was the meaneft fort of reve-
lation, net «4"-

The third fort was «W ?**7**/W,whenfomething was
prefented to their phantafieinadreame.
Thefc vifions which he fhewedto the Prophcts,fome-
times they were of things which really exifted; as Za-
chatie faw lofuah the high Prieft, and Sathan {landing
at his right hznd^Zach. 3. Sometimes of things that
might be and was not,as Zachane faw two women car-
rying znEphath, Zach. 5, 5. and fometimes of things
that were not, nor never could be, as the monftrous
beaftsfhownetoX>4^/V/,and John in the revelation.

Whenthe Lord revealed himfelfe to the Prophets
inthefevifions:fometimeshe fpake mediatly to them
by an Angel. As Exod. 3.2. God is fayd there toap-
peare to CMoyfa; but Jff. 7 .30. an Angelis fayd to
appeal e inthe burning buih. Sometimes againe in thefe
apparitions,heimmediatly appeared to the Prophets.
J0//. 12.40. Hee blinded their eyes ,cjrs. thefe things hee
\fiydwhen he fan? his glory ,that is,when he faw Chrifts
I glory.

Whenthe Angels didappcareto the Prophets in
J thefe vifions, they appeared inthefhapes of men, but
[ they never appeared in the likeneflfe of women, farre
I left in the likened e of beaft s,as the Divel dothrthere-
fore Lev* 1 7 .^Ahc^^allno more offer their furifioes un-
to Divels,m*he Hebrew it isjejhcgnirimjo the hoarie
onesjbecaufe the Divel appeared in thefe (hape: when
tfceCherubims appeared they carried the face of a man

the

Scilun'undcpHrzotorii.

ytfo-

The Lord appeared to
hisProphets,fdmetimes
immediately3andfomc.
times by an An^eli.

The Angels ever appea-
red in the likeneflc of
*nen,butn©t in the
likeneifc of women or
beaft,.

'"tttoS

Exer citations Vivirie.

Lib,

i When the Angels ap-
i peared livthc likencilc
I of man, they were more
glorious than any man.

the creft of a Lyon,the feete of the Oxe, and the wings
of an Eagle; they had notfoure faces (as lb me thinke)
bistinfomthingtheyreprefcnted man5in fomeching the
Lyon,infomeching the Oxe, and in fomething the
Eagle;^^/;^hereihouldbetranflated5'>co^j.

When the Angels appeared to the Prophets, there-
was more glory in thetn, than in other men; although
fometimes they concealed this glory for a while, as
may be feene Gen 1 8 . ^comparing it with Heb. 13.2.
When Pii/faw an Angell ftanding by h.im in the like-
nelTeofamanof3/4c^;;/4; there was more glory in

When the Lord ap-
peared in the likenefle
of man, he exceeded
the glory of an Angel.

Qnefi.

}

him than in all the men o£ Macedonia, All. 16.-9. -Be-
caufe the glory of an Angell did fhine in him : and in
this fenfe it is fayd. Act. 6.1$. that they faw the face of
Steven a* it hadbeene the face of an Angell, that is, his
face did fhine above the face of mortall men, as wh^n
the Angels appeared in humane lhape. But when the
Lord appeared in the likenelTe of a man, then his glo-
ry farre exceeded the gldly of an Angell, B fa. 6.1. I
faw the Lord fitting upon a throne.¥ix&Mc was fet upon
a high throne. Secondly, his cloathes reached down
totheground,\vhichfignifies his glory: the hemmej
of his garment touched the ground, which fignifiecF
the humanity of Chrift*. and the Seraphims covering
their faces, becaufethey could not behold the glory
of God. And when the Lord appeared inthefe vifions''
he appeared in the likenelTe of an old man : as Darnel
fw the Ancient of dayes fittingupon athrone,T> an. 7.9.*
and i?r^e. 1. 1 j. when the Son of Cod appeared, his;
haire was whire as wooll,and white as Snow : but the!
Angels of the Lord appeared in the likenelTe ofyou;
mQn,Marke:i$.y.^ndxhcCherftbims were made lik
young men.

Which of the Prophets faw the moft excellent v:
fions?

Ezehk

HoiV Cod KTf ilia: I Chttrcb.

Ezchclfayr the moil excellent vifions.Efay law the ; wfic

Lord fitting upon a throne,£/i. 6.

fia.i

■\

Q#eft.

The Prophets under-
ftood thtfc things
which they prop^ccicd.

on of judgcment,to make fat the hearts ofthe people: I tuaii Temple.
fctthcvfiionsof Ezekiel for the moft part were of A*!™*
Chrift, and the building of the fpirituall Temple,
Thelc vifions were io high,that the lewes forbad any
to rcudethem ante annum facer dotalem^ihat is3 before
were thirty y cares of age.
Whether were the revelations by vifions, or by
dreams,or that which was intel leCtuall more pcrfefl?
7 how as anfwereth, that the vifion which was to the
phantafie,was more agreeable to the nature of man,
andtohiseftatehere: But that which was immediatly
to the underftandingjcommeth nearer to our cftate in
glory.

It is generally to be obferved here, that in aft thefe

brts of vifions, and apparitions,they underftood that

,yhichthey prophefied : and therefore the Prophets

vevecallcdv/dentes^SeerSjIclPis.i.mJneeyes Lavefecnc

%l thefe things, mine cares have heard thcmyand I under-

^andthtm all. Pharoah did not underhand thefe things

vhich he faw,therefore he was not a Prophet: So BeL

ha (far when he faw fingers writing upon the wall, he

mderftood not that which heefaw, and therefore

le was not a Prophet: and fo Caiphas underftood not

vhatheprophefed./^. u. They were like unto men

Ivho are purblind andfee notarising diftinftly : and

herefore defire others to tell them more direttly

!vhatitis.TheIewesfayofthcfe,thatthey wcre^^™

?0#e«c^oTe/>thatis5theywereftirredupby God, but

hey fought not the Lord. And of Balaam they fay,

irophet-^jit ex voluntate Dei,fc4non cepit qnodprophe-

i pvit. Dantelzx the firft underftood not theprophe-

e,butthe Arpellrevealedituntohim,D^.8.i7.

So the LordappearedtothcminDreamesashedid

before

MM,

Exer 'citations Divine.

Lib.

fzshSmSys

wvmiasm;

no-nn

T 8 * »

The Prophets had the
dr ^a"nes> with the in-
terpretation of them.

£W/?«

before to them when they were awake,and foraetimes
thefe dreames were ^<%* vvpfaKti®, dreames in which
they faw fome fhapes and vifions^as lacob faw a ladder
in his dreamer fo Abraham in his dreame, faw the Car-
kafes,and fowles lighting upon them JSch. 15.8. Da2
tiiel faw the foure monarchies5reprefented by foure vi-
fiblefhapes, D^.4. and fometimes he revealed him-
felfcjinefymbolojtfithoutany vifible(hape$asto lofefk
Mat.i. and to the wife men, Mat. 2.12.

The Lord was onely author of thefe dreames,there
fore, (7^.3 7. 7. v/henlofeph is called bagnalhahbal*
fnothjx. is not well tranflated X^rrf of dreames^ for G
himfelfe is onely Lord ofdreames.The Seventie tran-
flatc it *w*vi*m>infomniMorjsi& it fignifieth not fimpl
a dreamer, but him who dreameth often, therefor'
hhalan&thisviths plurall number. Ifthe Lord revea.
led himfelfe in the forepart of the night as he did fr
Abraham^ then it was called [Tar demo} adeadfleepe,
I Sam. 2 6. ceciditfopor dorninifuper eosy id eft, magnus.
But if in the latter part of the night, then it was called
deepefleepeM^w, a dreame. To fome he revealed
himfelfe in a dreame,but he gave then not the interpre-
tation of it, as to the Butler and Baker. Some had the
interpretation of the dreame,but not the dreame,as Io-
fepb. Nebuchadnez,z>er had the dreame, but Darnel the
interpretation of it: but the Prophets of God, had
both the dreame and the interpretation of it,as Darnel.
The heathen fometimes had both the dreame and the
interj&ctation3as the Midianites had of the Barly cake
lud. 7 but this was for their definition : but the com- I
fortableireamesandvifions, with their interpretatil
ons,were onely revealed to the Prophets,for the good
of the Church.

Whether was the revelation by dreames, orbyvi-
fiens,the more perfeft revelation t

Intcnfivt

■ ■ — «~— — ' — ■ '" ■■ " •

Ho)V Gotl re<veaUdhimftlfc to his Church

imcnfivo the revelation byvifion was the more ex-
cellent, but ex 'ten 'five the revelation by dreames was
the more excellent, and that by vifion came neareft to
that which was intelledtuall, for they had noufe of
their fenfes in it,& the vifions were prefenied to their
underftanding oncly. When wee take up a thing by
fenfe^firft the fenfe tranfmitteth it to the phantafie,and
then the phantafie fendeth it to the underftanding^this
isthemoftimperfed: fort of knowledge. Secondly,
when the vifion is prefented to the phantafie onely,
and the phantafie (end eth it to the underftanding, this
is more perfed: than the former. And thirdly, when
the vifion is prefented t9 the underftanding onely, this
is a higher degree.

In the knowledge which they got by dreames, firft,
they had thedreame,and when they were awake they
got the underftanding of it ; but in a vifion they pre-
sently underftood the thing prefented unto them. Be-
caufe the revelation by vifion was the more perfeft
fort of knowledge; therefore Ioel faith your young men
flail fee vtfions, and then he added, your old men flail
dreamc dr earnests the more imperfect fort of revelati-
on, loel i.i%.

Itmay be asked why God revealed himfelfe xhis
way by dreames?

The reafons were thefe. Firftthefe things which
we begin to thinke upon when we are awake we begin
to try them by reafon, and if reafon approve them not
thenwereje&them3butinadreame the mind recei-
veth things not examining them by reafon. In mat-
ters Divine the leffe that reafon hatha hand in admit-
ting of them the better it is, and here it was better for
the Prophets to be ruled by God, and fitter for them
to be fchollers than judges.
The fecond reafon why he taught his Prophets by
Fffffff dreames

Rcvektio

Cintcnfivs
£ cxtwfiva.

Somethings are pre-
sented to the fenfe,
fomethings to the
phantafie * and feme

things to the under-
Handing.

Anfti.
The reafon why God
revealed hioofslfe by
dreames*

ltt*p»*i

5°

Exer citations ViYtne.

jLeafwz,

How the Lord revealed
himfelfe to his Pro-
phets by the holy Sfi-

nt.

'Brufm inptxtottuthtm.

cyan

What fofct of revelation i
was by yrim zad

Lib.i.

dreames was this, to let them fee how f arte his power
exceeded the power of men; formatters cannot teach
their fchollers, but when they are awake and giving
heed: but God can teach his Prophets in a deepe
fleepeandinadreame; which gave the Prophets to
undcrftand what great commandement, the Lord had
over all the faculties of their mindes.

Thirdly, he revealed himfelfe in dreames to them, to
let them underftand^ that death tooke not away all
knowledge from man, and that there was another way
to get knowledge,tbanby difcourfe or reafon.

The third way, how the Lord revealed himfelfe to
his Prophets; was by ruah hakkodejh^ by the holy Spi- .
rit; then the Prophets had all the ufeof their fenfes^l
hearing one fpeaking to t hernias we do every one ano-j
ther,and feeing,&c. and the more ufc that they had ofj
their fenfes, the more unperfeft was their revelation.!
Others diftingui ill this fort of revelation which was
by the holy Spirit,from that which was properly cal-
led prophefie : they fay thefe who fpake by the holy
fpirit,and were Prophets in that fenfe, they werenoc
called to attend ftill as Prophets; fuch as was D avid z
King^and Darnel a. Couitier:But\E/iy and Jeremy were
Prophets properly fo called : becaufe they weighted
ftill, and attended in the fchoole of the prophets.
The fourth way, how God revealed himfelfe, was by
vrzwand thummim^znA they are alwayes joyned toge
ther except in two places in the Scripture,£*0. 17.21*
audi Sam. 2%. 8. This was a different kind of revela-
tion from the former.- for bythisthePrieftdid no
Prophefie, neither madefongsto the pray fe of God :
but having put on this breft plate, it was a figne to him
that God would anfwere thefe doubts,which he asked
ofhimx and it is called the breftplate of judgements
mifyat fignifieth., either the adminiftration of publike

judge*

Bete God repealed himfelfe to his Church

judgeracnts3JE/i4i.3.orprivateafFaircs5Pr<?.i3.23.^/?
qui abfumitur abfque judicio : there u that u dejfroyed
fir want of judgement^ that is : becaufc his family i$
notrightlyadminiftred.lt is called then the breftplate
ofjudgementrbecaufethe Lord taught his people in
their doubtfull cafes j what to doe, by this urim and
thummim.

Exod. 28,30 .Thou fr alt put in the breaf plate Vrim and
Thummim. Some hold that the twelve precious Hones
fet in the breftplate, were called Vrim and Thummim:
as Kimchi; but the Text maketh againft that : for the
brcaftplate, and the Vrim and the Thummim are di-
ftinguifhedi/^ 30. Some ofthe Iewes againe incline
moft to this fenfe; that thefe two words Vrim and
Thummim were fet in the breaftplate,as holinefle to the
Lord was written in great letters upon a plate of gold,
and fet in the forehead of the highprieft. But it fee-
meth rather that they were two precious ftones given
by the Lord himfelfe, to be fet in the breftplate:and an
Ancient lew called Rabbi Bechai marketh, that thefe
two are fet down cumhe demonfirativo for their excel-
lencie. Neither faith the Lord thou (halt mzVeVrim
and Thummim as he fayd ofthe reft of the ornaments
ofthe Highprieft, thou lhalt make this or that.

It h commonly holden that the letters did fhineout
ofthe breaftplate of Aaron, whenthe Lord gave his
anfweres to him, that he might reade the anfwere by
the letters: but this could not be, as may appeareby
the forme ofthe breft plate following.

Fffffff 2

The

The breftplate and the
Vrim and Thummim arc
diftingmftcd.

Wkxthh'Vr'miAi
Thummim werci

H dtmnfirmvm.

The letters did noc
make up the anfwer.

't j,'«a.-;" " ■«■

WMIWH I

/•jfyfei name
wa* written,
lUfch (as he it

6jMaym.ini

• 3 *

D
3

Exercitations Vt^vine,

The feme of the Breafi-ftate.

When David asked of the Lord, 1 Samti^i2.^iUthe
men ofKala dehvt'me and my men into the hands of Sauk
the Lord hy&jjfgiru, they will deliver thee : here the
letters in tkjfbreftplate would have made r,p this
whole an^Pcre3 2od from lehuda^Samech from /*/^
:G$eifrWa Gad, lod from Z w, Rcjh from /^^5 and
VrnfiomRcuben: butludgeszo. 8. when the 2 frae lit es
\jl _ asked

HeT)> Gt A revealed bimfelfe to bis Church.

asked counfel of the Lord,who flull go up firft to bat-
tle againft Benjamjn^itw^s anfwered,/*/W<* nattechil-
la,/udafhaUgoe upfirftfiovi there was not fo many let-
ters in the breiiplaectoexprefie this anfwer, for there
wanted foure letters of the Alphabet in the breftplate,
p K>B»n*a Sam*1} .2 3. when I) <n//V enquired of the Lord
pall Igoe up againft the philtftimsf the Lord anfwered,
Thou ft) alt not go up, but fetch a compare behind them^ And
come upon them over againft the CMulberry trees. The
letters in the brcftplate could not cxpreffe all this,
therfoie it was not by the letters that the Lord an( we-
redthePrieft : but /when heehadon this breftplate,
A9>«o . or rationale upon himr then the Lord taught
him what to anfwere j and this breftplate was but a
•figne unto him, that the Lord fhould anfwere him, as
Sampfons haire was a figne unto him, that the Lord
would continue his ft rength with him as long as hee
kept his haire^how was the ftrength in Sampfons haire?
not as in the caufe, or in the fub jed:, but onely as in the
figne*. fo in the Apoftles garments and fhaddow $ they
were but a figne of their power which they had in hea-
ling miraculoufly . and lo was vrim and thummim but
a figne of this, that the Lord would anfwere the
Prieft.

The vrim and thummim were not alwayes with the
Arke $ for all the time of Saul they asked not counfeli
oft he Arke, 1 Chron.i^.^.Let us bring againethe Arke
of our God unto us : for we enquired not at it, in the dales of
Saul 1 they went ufually to aske counfeli in the Taber-
nacleand San&uary ofthe Lordjud 20. they went up
to Silo, where the Tabernacle was, to aske the Lord,
then the Arke was in the Tabernacle: bfct when the
Arke wasfeparated from the Tabernacle, t%y might
facrificeiu the Tabernacle. So they might aske the
Lord here by vrim and thummim although the Arke

Fffffffj was

mSnna
» • • -

There wanted roare Ice.
cert in the Breaftplacc. I

How tfie Lord taught
theprieft by Vrira and
Thummim,

The Vrim and Tham-
mim were a figae onely
that the Lord would an-
fwer chcPrieft.

The Vrim and Thum.
mim were not ever
with the Arke.

Exer citations "Divine.

Lib.

They asked counfell of
the Lord at the Arke by
the Highf rieft.

How he fiood who af-
ked counfell by Vrim
and Thumoiim.

*«&

The Lord by Vrim and
Thurnmimanfvvered
diftmftly to every <}tie-
ftion.

was not there. When the Highprieft asked counfel for
David, at iVW>:the Arke was not there,nor the Taber-
nacle * butonely vrim and thummim ; but when the
Arke and the vrim and thummim were together, they
alwaies enquired the Lord before the Arke^and when
they were Separated; they turned their faces towards
the Arke , wherefoever it was, when they asked coun-
fell by the judgement of vrim and Thummim. When
Davidvjas in ZigUg^i Sam. 30. heasked counfellof
theLordbythePrieft : but neither the Arke nor the
Tabernacle was ever in Ziglag a towne of the Phili-
fiims.

When any are faide,to aske counfel of the Lord, who
were not Highprieft s :as the Ifraelites are faid thrice
to aske the Lord, Iud. 20.1 8.1 <?<*#*• 14. 3 7.and 23.2.
1 Chron. i4*they are underftoodto have done this by
theHighprieft,foriV//w#27.2i.7^^is commanded
to aske counfell at the Lord, by Elcazerxhc High-
prieft.

The manner how he ftood who asked counfel of the
Lord by the Highprieft, Be fiall ft md before Elcazer
the Priejiwhojhall aske counfell for him hfter the judge-
ment of Vrim before the Lord^Num. 27. 2 i«he ftood not
direftly before the Highprieft,for then he iliould have
ftood betwixt him and th$ Arke: therfore lifhne fhold
betranflated/««v^5 alatere, orbefide thePrieft. He
ftood by the Highprieft when he asked counfell, and
he heard not what the Lord faid to thePrieft 3 but the
Prieft gave him hisanfwere.

Whentwo things are demanded of the Lord,he an-
fweredinordertothem.As 1 Sam, 23.9. mil they come
up * The Lord anfwered, they will come up.^Sohc an-
fweredtothefecond queftion, will they deliver me?
They will deliver thee.

They asked not counfell of the Lordby Vrim and

Thummim.

HsTl> Gad n'vealed himfelfe to his Church.

Thummimbut in great and weighty matters, as David
after the death of.sW, 2 sam.i.So 2 $^.5. they asked
the Lord,fortheKing,for the common wealth or for
a tribe, or for making of warrcsj but in matters of lefTe
moment they asked not the Lord , by Vnm and Thum-
mim : as if any thing had beene committed to onescu-
ftody3and it was loft 5 they did not aske the Lord for
it by Vrtm and Thumm/m Jjut The oath of the Lord was
betwixt thcm.Exod. 2 2 .1 1.

When they got their anfwers by Vrim & Thumrmm,
the Lord confirmed their anfweres fometimes by lot.
As 1 Sam. io.8.heaskedfirftbyrr/wand Thummim^
who fhould be King f and then it was confirmed by
lot.Sb when Iojhua divided the Land: Firft, hegothis
anfwerby Vrim and Thummim, and then he biddeth*
them caft lots5and as their lots afcended,he diftributed
unto them. Num. 26.55.WhentheHighprieftconful-
ted, he ftretched out his hands unto the Arke of the
Lord. iSam.i^.ig. colltge manumtm, drawinthine
hand.

The difference betwixt the predictions of the Pro-
phets and the P rieft, by Vrim and Thummim was this.
The Prophets when they foretold things, utfutura in
fapfisjs to fallout inthemfelves ^ then they alwayes
fell out : but when they foretold things as they wer e
in their caufes; then they might fall out,or not fall out.
Example,^)' faith to Ezekfas,fet thy houfem order yfor
thoujha/t dic^and not UvdyEfay 38.1. looking to the fe-
cond caufeSj and to Hezek/as,he fhall dye.But looking
to the event, he fhall not dye. So 1 King'^n. 20. The
Lord threatned to bring a judgement upon Ahab^and
yet upon his humiliation fpared him. So the Lord
threatned Ninivy, forty dates and 'Ninivy fhal be dcjlroi-
edjonah. 3. 4. and yet when they humbled themfelves
they were not deft royed.But that which was revealed

Fffffff4 by

TKcy akkcdcounfcllby
Vrim and Thumnrum
oncly mmatrersof

we^hc.

God confirmed his an*
AvTtfi lorn times by lot.

A difference beweene
thepredi^iansofthc
Priefts by Vrim and
rhummi«i,and the pre*
didions of the Pro-
phets.

Prophcficsastheyrc-
f^eft the fecond caufes
and events*

5«

Exer citations Divine.

Lib.

Jtnfm

VtfiontRwWifr

CD*11M*radiee,
P11 * a fajfc derivatio.

CD^QIDaradice,
f DX a fajie derivation.

to exclude the radicall
ktter,for there is duplex
^ew,hereand Mtybit
excluded;

oarr

« ▼

j by the Highprieft5whenhe tookc on Vrim and Thum-
mim^ tooke alwayes effect.

But it may befaide, Iud.20.23. fhulll goe up to the
battle agawft the children oj "Benjamin our brother f The
Lord anfwercdD<70 up agawjl him. And yet they were
killed.

In this firft anfwer the Lord fheweth, that they had
juft caufe to make wane againft Benjamin 5 but he an-
fwerednot to the fucceffe of the battell,becaufe they
were not as yet humbled 5 and they trufted too much
to their owne ftrength. But when Phineas demanded
what they fhould doe, vcrf 2 8 • when they were hum-
bled: they got a diredl and more diftinftanfwere :
Coe npy far to morrow J will deliver them into thins
hand.

Bellarmine the Iefuite,that he may proove the infalli-
bility of the Pope in judgeing in matters of faith 3 al-
ledgeth the Vrim and the Thummim^ which were upon
thebreftplateoftheHighprieft; which dire&edhim
that he could not erre in judgement. But this reafon
is faulty many wayes. Firft, in the dirivation of the
namesjfor he deriveth Vrim from the root jar ah which
fignifieth, to teach $ whereas it isdirived from \_or~] to
give light. So he deriveth thummim from the roote
aman^ which fignifieth to beleeve, whereas it com-
meth frdm tamam y to make a thing perfeft. The Se-
venty tranflate thefe words3 Mhoexyju&M^ as yee
would fay , manifeji latio & verity. And fo doth Eii-
rome. But this they doe ah**nifltvJ£f3 and they refped
more the end here, wherefore they were put into the
breftplate, than their proper fignification . For as
Vrim properly fignifieth brightneffe, and figuratively
cfeW& becaufe that which maketh all things manifeft
is the light, Ephef.5.13. and this Thummim properly
fignifieth perfection $ fo figuratively in things fpititu- 1

i ^ ^

Ho7t> God repealed bimfelfe to his Church.

all,;tfignifieth verity. The Seventy looking to the fi-
gurative fignificatioiyranflate them this wayes.

Secondly, put the cafe that Vnm and ihummim fig-
nifieddodrine and verity, yet it will not follow that
the Highpriefts might not erre:forby thefewere fig-
nified not what fort of men they were, but what fort
of men they ought tobc.iV0.16.1o. A divine fentence
is in the lips of the Ktng7 and his mouth tranfgrejfeth not
in judgement. Here is a clearer place that the King of
Spaine cannot erre in judgemeot, than that the Pope
cannot erre in judgement 5 if yee will take words as
they fland 5 But the meaning of the words is, a divine
fenterce ought to he in the lips of the King 5 and then
his mouth will not tranfgrefie in judgement. Sothefe
twoarefetinthebreftpkteof^r0#, to teach him his
dutie,but they were not notes of his infallibility. And
if by rrimjhcy would inferre his infallibility in judge-
ment,foby Thummim> they may inferre his holinefle
of life 5 and fo none of the Popes were profane and
wicked men.

Thirdly3thisbrefiplatefcrvednotfbra triall of his
doctrine, but onely for foretelling of the doubtfull
events ofthingSjfor their doftrine was tobetryed by
the law and by the tcftimony,jE/i. 8.

Fourthly,if Vriman&Thun mim fjgnified verity and
judgement, then k fhould follow, that none of the
Highpriefts could erre : but wee know that Vrijah the
Highprieft in the time ofAhaz^ brought the paterne of
the Altar of Danjafcus, and placed it in lerufxlem.
2 King.id.6.AndC^^crred,whenhe condemned
Chrift to death.

Laftly,let this be granted, that the Highprieft under
the law could not erre $ therefore that ey ther Peter or
the Popehis fucceffbr (as they alledge)cbuld not erre,
it will not follow, tor. this privilcdge,7*<tf to erre^ be-
longeth^

The Highpricfts
erre.
V

might

Exercitations Divine.

Lib. i •

■
Jtnf»*

How long the gift af
paophefie indurcd un-
der theoldTeftament,

See Shinier us in

The gift ofprophefie gi-
ven under the new tc-
ftament.

T T 5 - *

I The Ievres cabalifticafl
| obfervationblafphe-
I mous.

longethto none, but to Iefus Chrift, of whom the
Highprieft was atipe^whohadboth Vrirn and Thum-
mim, purity of doctrine and perfedtionof life.

How long did the gift ofprophefie endure in the fe-
cond Temple.

The gift ofprophefie endured under the oldTefta-
ment until the time of the Macedonian Empire. When
\jAkxmder the great did reigne, Nehemiah makech
mention of one laddtts the Highprieft,iWA. 12.7. who
met Alexander, wheahecame againft Ierufalem.Novf
if there had beene none, who were infallibly diredled
by the Spirit of God at this time; who could have put
this into the canonicall Scripture it being hiftoricall £
therefore there behoved to be one at this time, who
had the fpirit ofprophefie, and was one of the matters
of thegreat Synagogue, who did this,and then the Sun
went downe uponthe Prophets, Micab. 3. and the gift
ofprophefie ceafed.

The gift ofprophefie was beftowed anew againe, in
the fecond Temple,under the new Teftament, leel.i .
/ willpowre out myjjtirit upon allflefh^andyottryong men
pall fee vifiont^&c.

This gift lafted inthe Church, till the fecond Tem-
ple was deftroyed. Thelewesby acertaine kindeof
A'4^/4called^^^r/^5obferveupon Hagg. 1.8. it is
written there ekkahhda^l will be glorified, becaufe the
word wanteth the letter n in the end of it, which let-
ter ftandeth for five $ they fay that the want of this n,
fheweth the want of five things in the fecond Temple,
which were in the firft. The Arke,the mercy feat, and
Cheruhims. Secondly,the fire from Heaven.Thirdly,
the majefty of Divine prefence calledyMtW. Fourth-
ly, the holy Ghoft. Andfiftly, Trim and Thum??rim.
But this rabbinicall obfervation is mod impious,& fer-
veth to overthrow all the whole NewTeltament, to

deny

HoTtf God repealed him/elf etc his Church.

deny IcfusChrifh and tocondcmnchis- Apoftlcs and
Evangeliits^as though they had not the gift of the
holy spirit when they wrote during the time of the fe-
cond Temple : and chis is contrary to the very lcope
ofthe Pvo^hex^Hagg.i.S.Co tip into the mount aine^and
bring wood to build this houfc.andl rvil take plea fur e rn ity
and I wiUbeglortfied^fiitbthe Lord^andHagg.i .9. The
glory of the latter houfefh all be greater than the former ,
and in this place will J gwepcacejaith the Lord.

Whether were the Arkc, the Vnm and Thummim^
and the holy fire in the fecond Temple or not i

Although there was greater fpirituall beauty in the
fecond Temple, than in the firft , yet the fecond Tem-
ple wanted this typicall Ark, the FrtmandThummim,
and the fire 5 therefore it is but a fable of theirs, who
ay,that Titm after he had deftroicd the fecond Tern-

plc3broughttheArketoi?0/^in his triumphes; but
the Arkewr.s never feene in the fecond Temple ; and
jefl'phfto^vjho was an eye witnefTe of Tarn triumphes
fliewetb, that it was oncly but the table ofthe flicw-
3tead which Titus carried away in his triumphes, and
is fcere yet pi&ured there.

The Vrim and Thummim were not in the fecond
Temple, but the graces fignificd by them .

But it may be laid^Neh.j. 65 .and Ezra.i .6.3. That
theyjhouldnoteateofthe mojl holy things^ untill there
flood up a Trieftwith Vrim and with Thummim.

It is the n anncr ofthe Scriptures to expreffe the na-
ure ofthe Church under the NewTeftament,byfi-

uresand tipes which were under he Old Teftament :
b by Vrim & Thnwmtm whkh were in the firft Tem-

le; to expreffe the perfection ofthe Piriefls, which
ihould be in the fecond Temple-

Thclaft way, how God revealed himfelfe in the fe-
:ond Temple, wasbythepoole Bcthefda: when the

Aneell

Anfw.
The A ike was not in
the fecond Temple-

lo/iphu5ant.lib,n.

Qbjeft,

Anfw*
The new Tcftamert
expreifcth things f©~ne-
tirrcs tinder types of the
oid Teftament.

Hewrhc Lgr4 revealed
\ im&lfehy the pooie
Beth/da.

Exercitations ViYuie.

Lib. i

An Angell cannot

workc a Miracle,

What Angell wrought
this Miracle,

■■vao

Conclftji*

Angel came downatcertaine times to ftirrc the poole,
then whofoever after the fit "ft troubling of the water ftep-
pedwjve was cured ofwhatfoever dtfeufe. 1 oh. 5. 4. It was
xiotthe Angel that cured them hererforit is atrue Axi-
ome of the Schoolemen,/>drj nature nonpoteft fuferare
naturamjsx Angell is but a part of nature, therefore he
cannot worke a miracle,which is above nature.Itwas
Chrift himfelfe who wrought the miracle, it washee
who loofedthe prisoner s^ Pfi. 1 ^6. Mattir,\s fo to loofe
the bound,that they have ufe both of their hands and
feete, to leapc as freely as the Grafhopper doih^which
hath legs to leape upon the earth ,Levit. 1 1 .2 1 . So the di-
feafed were loofed, that they might leape and goe
(height upon their owne feete. By Angell herefome
underftand the power of God, who ufeth his Angelsx
as his minifters to worke many things below here; and
therefore the Scventteput God in place of the Angell,
as Ecclef^ .6. Say not before the Angell \it was an crrour.
But the Seventie tranflate it y^"*/^/;^^™™ 0«,
for the Chaldes ufetoafcribe the worke of God to
his minifters, the Angels. But it is better to afcribe this
miracle here, to the Angell of the covenant Iefus
Chrift. TcrtuUian faith, that the operation ofthe fifh-
: poole being now to ceafe and to loofe the vertue of it,
our Saviour curing him who had beene long difeafed,
being at the poole, gave thereby an entrance to all fick
perfons to come unto him : as if he fliould have fayd,
hethatdefires to be wholes let him not come to the
poole, or expeft the comming downe of the Angell :
forwhenhecommeth, he health but one; but come
unto me, and I fliall heale *you all.

Theconclufionofthisis, feeing wee have a more
cleare manifeftacion ofthe will of God by Chrift,than
they had under the Law; let us beware to offend him
now. He that dejfrifvdMoyfes law^Heb. 10.2 8 . dyed wit h-

out

Cfth neceffity of the Word written.

mt mercy jwdcr two or three mtnefies, of Ijqxv much fo rer
WmflimcNt flail we be thought worthy of,ifwc treade
dcr under footc the S onne ofG od f

nn-

EXERCITAT. VUL

Of the nccefity of the Word written.

Ioh. 20. 31. But thefe urc written that yee might

belce've*

GOdrhoughtitneceflary, after that hehad taught
his Church by Word^next to teach her by write.
There is a twofold neceffity. The firft is called an ab-
folutc neceffity : the fecond of expedience. Againe,
,Gods revealed wil was neceflary to al men5asa caufe j
[but his written word was necc lTary as an inftrumentall
jcaufe; and this word is confidered either effentially,
or ac cidentally . EfTcntially for the word : Accidentally
for the word written: this writtcn^and unwritten word
differonelyasa man naked3andc loathed^ for there is
no change in the nature and fubftance here. And that
we may the better underftand the neceffity of the wri-
ting of the word, we muft dift inguifh here the dates of
rheChurch.Firftjfihe was in a familyor oeconomik.Se-
condly , (he wa s-NafttfaH3difperfed through the c oun-
tryof thelewes. Thirdly, (lie was Ecumenicall or
Catholic^ difperfed through the whole world. So
Jong as (lie was in a family, andtheFatriarches lived
ong, to record to the pofterity, the word and the
orkesof God 5 then God taught his Church by
his word unwritten. But when his Church began
to bee .enlarged, firft through Jiuft^ and *hen
rhroughtTic whole world, it was needfull 't&have the
^ - Word1

A twofold neceffity of
the wqjd wricKHt

The Aatesofthe
Church diftinguifced.

Exercitations Divine.

Lib

Why God would have
his word writtea.

God rcvealeth himfelfe
moft furely to us by his
word.

&&c(o7*£?r\fy>K.

The Church is not the
laft refolutionofour
faith*

Somethings tie 5dc &*
de vcrbo fide) > fame -
thmgs deverbofidej, but
noide fide prim trio,
fomethings neither de
fib- either di verba

wordfetdowne in write; becaufc then the Fathers
were not of fo long a life, to record tothepofterity,
the word andtheworkesofGod. Againe he did this
toobviatthecraftoftheDivell, and the coanterfeite
writings of the falfe Apoftles.

Itwasneceflary then,thatthe word fhould be writ-
tenth it the Church might have a greater certainty
of their falvation. See how farrethe Lord commen-
dethuntous, the certainty which wee have by the
Scripture^ above all other fort of revelation. 2 Pet. 1.
ig.Wc havealfo a more foreword of vrophefic : here the
certainty ofthc Scriptures, is preferred to the trans-
figuration in the mount. Secondly, the Apoftle Gal.
1. 8. preferred it to the revelation made by Angells,
if m AngeUjhonld come from heaven And teach any other
Gojpell, let himbeaccurfed. Thirdly, Chrift himfelfe
preferred the certainty of CMoyfes and the Prophets.
If one fhould come from the dead and teach us. Luke

The Church of Rome then doth great wrong to
Chriftians^when thy would make the laft ground and
ftay of Chriftian faith, to be the Church onely; But
we are built upon the foundation of the Prophets^andApo-
//^,£/>fe.2.2o.TheLordwhen hedwelt betweene
the Cherubims,hefet the Candlefticke upon his right
hand, and the table with the fhewbread upon his left
hand: to teach us, that the Scriptures are to be pre-
ferred ftill to the teftimony of the Church; and that
we muft reft upon their tcftirnony primano .
Whether is itan Article of our faith, to.beleevethat
the Scriptures are the Word of God or not ?

Some things are both defide^ <jr deverbo fidci $ as
Chrift is Emmanuel. Secondly, fomethings are de wr-
bofidei but not de fide primario&s P tul left his c loake at
Tfoas. Thirdly, fomethings are dcfde,but non de vcrbo

fidei,

Of the necefftty of the Word written.

fi t&/,which arc the conclufionsdrawnc from thecano-
nicall word by conicquence. And thefe are either
drawn from the word generally ,asthis,f^if the Scrip,
turcs are tht word of God: for this is evident from the
whole word generally, and although this be a princi-
ple in it ielfe5 which ought firft to be beleeved; yet in
my conception, andmanncrof takingup, it isacon-
clufion ar iling frfcm that majefty and Divine chara&er
Which is in the word it fclfe: or the particular conclu-
iionsdrawne from the word, they are dc fide, non de
vcrbofidet, as when a manconcludcth his owne parti-
cular juftification from the word; as I/^w^amjufti-
fied, eft de fide mea, and not a part of the canonicall
word, but an application arifing from it. Fourthly,
forriething are neither de fide nor de vcrbofidei.

Secondly, we way anfwereto this: whether the word
written be an article of our faith or not. The articles
of our faith are either taken generally,or fpecially:ge-
nerally, for all that is contained in the Scriptures, or
Hiay be deduced by was of confequence from the
Scriptures; the nit is not an article of our faith, tobe-
leevethe canon of the Scriptures. Secondly, fpecial-
ly for that which is contained in the Creede; for the
Creede is the fub fiance of that which is contained in
theScriptures;andthenitisan article of ourfaithto
beleeve the Cannon of the Scriptures.

The Scriptures of God, are confidered eflentially,
or accidentally. EfTentially, as theyproceede from
God; accidentally againe, as they were written by
fuchandfuchmen. Asthey proceede from God,, we

{muft beleeve themtobetrue, and to beethe roeanes
of our falvation; forfaving truth is onelyfrom Ciod.
- But ifweconfidcr them but accidentally, as they are
written by fuchandfuchmen, then it is not an article
of our faith to beleeve them* fork maketh not to our

falvation

tides of our faith 3
taken generally or fpc«
ciaily.

The Scriptures confafe-
re<i eflentiajly ©r acci-
dentally.

Exercitations Divine.

Lib.

igmrmth dxmmVdlii
nsgatio bxreticax

Negstio eft bmtica pw
ace idem, fed ignoratie
nMtftdmnabilis,

. igtormU hie tftlnfir-

r mitatis & negatieeft

haretic* per accident.

Qjpeft.

Anfo

Cenclfijl*

falvation frimarib, to know that they were written by
fueh and fuch men. -

When the bookes in holy Scripture,carry the names
of thofe who wrote them^as the books o?Moyfes carry
his name$ if a man {hould deny thefe books to be writ-
tenby il/0y/k,andthenbe ignorant altogether of the
matter contained in them; then his ignorance were
damnable, and the denyall of them heretical^ They
-have Moyfes and the Prophets, Luke 1 6.

But if the writer of the bookebee notfetdowne in
the Scripture; ifaman (hould deny fuch a man to
write it, he fliould not be reputed as an hereticke for
that; and to be ignorant that fuch a man wrote it, this
wTere not damnable ignorance. Example, itisholden
that P^/ wrote the Epiftle to the Hebrewes; now if a
man fhould deny that Paul wrote this Epiftle, he were
not to be holdenan hereticke for that, neither were hiJ
ignorance damnable. A man may be ignorant of this
or that booke, and yet be faved, and many were faved
before the bookes were written, and now many are fa-
ved who cannot readethe Scriptures.

But when a man doubteth of the order and number
•ofthe bookes in the Cannon, this argueth but his un-j
skilfulnefTe and infirmity; and the denyall of the num-j
ber and order of thefe bookcs,is but hereticall by acci-
dent, and the ignorance is not damnable.

When we beleeve fuch abooke to be written by*
fucha.man, whether beleeve we this by a juftifying-
faith, or byanhiftoricallfaith ?

When we beleeve that fuch a man wrote this booke,
this is but an hiftoricall faith, and this we have by thd
Church: but that which is dogmaticall in this book, j
that we muft beleeve out ofthe word it felfe; we being j
illuminated by the Spirit.
The conclusion of this is: Seeing God hath revealed]

his

The Prerogatives of the holy Morittrs.

his will in his word written to us, and remitted us al-
wayes to th€ law and the teftimony,Efay 8 . 1 o A oh. 5.49.
fearch the Serif tares: therefore thole who leave the
Scriptures, and make choyfe of traditions 5 they for -
fake the fount at nt of living waters, and digge Ci femes to
t hem fe Ives that can hold no water ^ ler. 2 . 1 3 .

EXERCITAT. IX,

Of the Jingular prerogatives which the fecreUrm of
the holy Ghojl had,who wrote the Scriptures.

2 Pet. 1. 2 1 . \*A 'nd the holy men of God Jpake as they
were moved by the holy Ghojl.

THe holy men of God, who were infpired by the
holy Spirit to write the Scriptures : Firft they
were immediately called by God. Gal.uiz.Forthe
Gojpel which if reached J received it not of man, neyther
w*s It aught but by the revelation oflefns Chrift$hcy had
not their calling from man, but immediatly from God.
They had their calling intuitu Ecclefit, 1 Cor. 3. 2. fed
non mtcrventu -Eo7f/?*:thatis,God ordained thefe offi-
ces for the good of the church, & it was for the church
caufe that he appointed them.; but they had not their
calling from the church But Preachers now have their
calling both intuituEcclefa^etinterventuEcclefdithcre
is immcdietas r.xtionc fnppofiti^et immcdietM ratione vir-
tutis : the firft is, when the perfon is immediatly fepa-
rated by God to fuch a calling ; the fecond is, when
the graces and calling, are immediatly givenby God.
When Miniftersare called, they have their gifts imme-
diately from G od,and fo they have their calling; there

Gggg

cr a pr

b&5

mterve-

Priri£*t{i]

Voc&* r intuitu ecclefU*

tto v<?/<

eft Lintcrventuecrte,

Cfuppiftt.

IJilTtUtH*

Exer citations Divine.

Lib.

McepbomAbX

Cljeif.

Anfw.
The Apoftles and Pro'
phets learned their hu-
mane Sciences and Arrs
from men-, but not their
divine knowledge.

Simile.
The Prophets know-
ledge was kept by lea-
ding.

DantVQ.andi Tim.
4.13.

prerogative a.

The meafure of the
Prophets and, Apoftles
knowledge.

interveneth no fuppofitum, or midftbetweene God
and them : but for the appointing and defigning of
them to fuch places s that they have from the Church.
But the Apoftles were called imuiediatly, both ratione
fuppojiti ef virtutis ; they had their gifts imrnediatly
from God, neyther were they defigned to fuch and
fuch places astheMiniftcrsare now.

The Prophetsand Apoftles weie imrnediatly called
by God, and therefore Matthias was chofen by lotto
beanApoftle, becaufethelot is imrnediatly dire&ed
by the hand of God $ but Preachers now fhould not be
chofen by lot. Zeno the Emperor tempted God in this
cafe, laying a paper upon the Altar, that God might
write in the paper the name of him, who /hould be Bi-
fhop of Constantinople 5 but Flavitias corrupting the
Sexton of the Church, caufed him to write in his
name^and fo was made Bifhop ofConJlantinople.

But Mofes learned from the Egyptians , and Daniel
fromtheC^/^^:thereforeit may feeme that they
had not their calling imrnediatly from God .

They had the learning of humane fciences and trades
from men ; as Paul learned from men to be a Tent-ma«
Iter : fo Mojfcs learned thefe humane fciences from the
Egyptians, and Daniel from the Chaldeans; but their
knowledge,as Prophets and Apoftles imrnediatly was
from God. Although they had their divine knowledge
imrnediatly from G od,yetthey were to entertaine it by
reading, as the fy re, that came from heaven upon .the I
Altar was miraculous; yet when it was once kindled,
they kept it in with wood,as we do our fire: So the Pro-
phets knowledge was preferred by reading, as ours is.

Their fecond prerogative, was the meafure of know-
ledgethey.had in matters Divine.Theirknowledge far
differed from the knowledge of Chrift; this was vifio
vnionis^ and this excelled the knowledge of all crea-
tures

The Prerogatives of the hely Writers.

<*?

tures,cven of the Angclsrthis was not calledprophefic,
as he was comprehenfor, but as he was viator here upon
the earth,this his illumination is called Prophefie^hc is
called the great Prophet, Dcut.1S.15. and in this fort
of knowledge he excelled both men and Angels. Se-
condly, their knowledge differed from the knowledge
ofAngels,andthe glorified Spirits: for prophefie as
Peter iakh,z Pet. 1.19. is like a, light fiinmgw a darke
f lace, but in Heaven there is no darkeneffe.

Thirdly, their knowledge differed from the know-
ledge that Paul had, when he was taken up to the third
heaven;& thiswascalled vifie raptu* : their know legde
was farre inferiour to all thefe forts of knowledge $
but it farre exceeded all the knowledge that we have.

Whether had the Prophets of God,and the Secreta-
ries of the holy Ghoft,t his their Prophefie, and divine
knowledgc,by way of habit or no <

They had not this gift of prophefie byway of habit,
as the children of God have their faith; and as BezaUett
and A holiab, although they had their knowledge im-
mediatly from God, to worke all curious workesin
the Tabernacle, yet they kept ftill this their know-
ledge as an ordinary habit 5 but this gift of prophefie,
the Prophets had it not as a habit, but they had neede
ftill of new illumination when they prophefied. Peter
compareth prophefie to a light Jhiningin a darke place,
2 Pet. 1 . 1 p .how long continueth light in a darke houfe?
no longer than a candle is there: fothis corufcation,
or glimpfe of the Spirir,contmued no longer with
them ; butwhentheSpiritwasilluminatingthem,and
teaching them i, they had the gift of prophefie even
as they had the gift of healing, but they could not
heale when and where they pleafed. Paul faith,
lbave leftTrophtrnus ficke at CMilctum,2 Tim.q.io.So
they could not prophefie when & where they pleafed,
Ggg g gg g2 a King.

tfpQ

vntcnu
\raptut

Serf-

Anfvf.
The Prophet! had not
the gift of prophefie
by fcabite.

Simile*

Prerogative 3.

*he Prophets erred not
ln writing the Scrips
tu/es.

The Propheuarc called
^he mouth ©f God.

Wherein the Prophets
and Apoftjes erred*

Exer citations V'tYine.

Lib.

zKing.faiJ* The Lord hath hid it from me andhath not
told it me : they had not this prophefie as a permanent
habit; but as that, which was now and then revealed
unto them, ler.^i .7 .And it came topajfe after ten dayes 5
here the Prophet behoved to attend, untill he got a
new revelation from the Lord; and foraetimes they
waited longer, and fomctimesfhorter for this revela-
tion.

How differed the Prophets then from other men,
when they prophefied not ?

Firft, yee (hall fee a difference bctweenethem and
others who prophefied. Num.17. ^tls &yd of thofe
"Pvoiphcts^prophetarunt c^ nonaddidernnt, that is, they
prophefied! but that day onely, that the Spirit came
upon them,but never after ; as the Hebrewes expound
it : but the Prophets of the Lord,propheficd often.
So 2 King.z^.The children of the Prophets came forth:
they prophefied, but this gift of prophefic continued
not with them : but thefe Prophets of the Lord, often
prophefied : And although they had not the habit of
prophefie, yet they were feparated by God for that
purpofe,to expeft ftill for new illumination.

The third prerogative, which the holy men ofGod:
had, was this, that they could not erre in their writing,
% Pet .1,2.1. The holy men ofGodJpake as they wcreintpi-
redby the holy Ghofi^Matth. 10.2 .Luk.ii.lf.LvkA.tj.
thercforethe Prophets were called, the mouth of God,
Luk.iqOfler.i*). ig.Thoujhalt be as my mouth. Hed
fpake not onely by their mouthes, but alfo they, were
his mouth. And contrary to this is that lying Spirit in
the mouth of the falfe Prophets, 1 King. 2 2.2 2.

The fecretaries of the holy Ghoft, erred fometimes
info me of their purpofes, and in fome circumftances
oft heir calling; butin thedo&rine it felfejhey never
erred, Peter in the transfiguration, knew not what hee

faydj,

The Prerogatives of the holy writers*

fayd,Z,//)fr.9.33,i)4T;/Wwasmindedtobuildanhoufeto
G od3he asked of Nathan if he fhould doe fo,i Ckro.xj.
i. Nathan fayd to him -y Doe what is in thine heart. So
when El/ab flood before Samue\,iSam.i6. 6. Samuel
hyd: fur cly the Lords annointed is before me. So the Di-
fciples erred in their counfell, which they gave to Paul
forbidding him to goeup to lerufalem, A&. 2 1.4. But
the fpirit of God5taught the contrary by Agabusy vcrf
I j.Daeuid>FfaUi\6fdidm his hajtjhat all men are lyers:
hemeantjthat^w^/themanot God had madealye
to him j becaufe he thought the promife too long de-
ferred in getting of the kingdome. So when he wrote
a letter to loa% with Vriah^ in this hee was not Gods
fecretary5butthcDivels. But as they were thefecre-
tariesof God5 and fpake by divine infpiration, they
could not er re.

But it may feeme3that all which they wrote in holy
Scriptures, was not done by divine infpiration : for
Paul wrote that he would come to Spaine^Rom. 15.24.
and yet he never came to Spaine.

We muft diftinguifli betweene their purpofes cxtcr-
nall, and their do&rine : they might erre in thefeex-
ternallpurpofes^ and refutations; but all which they
wrote of Chrlft, and maSfqrs of falvation, vtzsyea and
Jmen^i.C 'or .1.20, He wrote that hee was purpofed to
come to Spaine 5and fo he was 5 but he was let, that he
could not come.

BiitP^/repented that hee wrote theEpiftle to the
Corinthians to grieve them32 Cor.j.S .If this was writ-
ten by the infpiration of the holy Ghoft, why did hee
repent of it ?

/WwrotethisEpiftleto humble them, and when
he faw them exceflively forrowfull, that was the thing
that greeved him ; but it greeved him not flmply that
he wrote to them to humble them. When aChyror-

Ggggggg y gian

Ob)e&<

A*fe

Obj&i

A*j

Exercitations Divine*

Otjeft.

M-

Objeft.
Wherein Peter erred.

Objcfl.

Anfw.
The Apoftles confre-
re d two manner of
wayes.

herein r1

giancommcthtocure a wounded man, he putteththe
poore patient to great paine, and maketh him to cry
out, that greeveth him $ butitgreeveth him not when
he cureth himrfo it repented not Pauljhzx. he had writ-
ten to the Corinthians 'Joutix. repented him to fee them
fo fwallowed up with greefe.

But if the Scriptures be Divinely infpired, how fay
they,iWg.l6. 17. There were about three thoufandupon
thereofeofthehoufe. So ^#.2.40. and that day there
were added to the Churchy about three thoufand foules. Is
not the number of allthings,certainly knowneto God ?

The Scriptures fet downe the number that way,be-
caufe it is little matter, whether we know the number
or not. And fecondly, the Lord fpeaketh to us this
way in the Scripture after the manner of men.

Peter erred in the matter of faith, GW.2. 14. *

The error was not in the fubftance, but in the cir-
cumftance of the fa& : and where it is fayd, Gal. 2 . 14.
That Peter walked not uprightly according to the GoJpel$
it is to beunderftood onelyof his converfation ; hee
erred here onely in this principle of ChrifHan Religi-
on $ not walking according to his knowledge, but he
erred not in his writing.

All men are fubjed to errour,the Prophets and Apo-
ftles are men,therefore fub je& to error.

TheProphets and Apoftles are conlidered as mem-
bers of the Church, and fo they might erre^ and they
pray as other men,Lord forgive us our finnes. Second-
ly, they are considered according to their fun&ions
and immediate callings and then they were above the
Church,and could not errc.

What needed Nathan to be fent to David to attend
him continually,one Prophet to another ?

Although one Prophet ftood not in neede ofanother^
yet he who was both a King and a Prophet had neede

The Prerogatives of the holy writers.

of a Prophet to admonifh him : for Kings ftand in flip-
pcry places, and have neede of others to advertifc

them.

The Prophets, as they were Prophets, could not
erre 3 therefore, that colle&ion of the Iewes, is moft
impious : they fay that D avid vvilhed to the fonnes of
loab foure things, 2 Sam. 3.29. Firft that fome of them
might dye by the fword. Set ondly?that fome ofthem
might dye of the bloody flixe. Thirdly ,that fome of
them might leane upon a ftaffe. And fourthly, that
fome of them might begge their bread. And fo they
fay it befell D**iW.r pofterity,for his finfullwifh. One
of them leaned upon a ftaffe, A fa was goutifh. One of
his pofterity was killed by the fword, as IoJidt.Oneof
them dyed of the AixQ^sRchoham. And one ofthem
begdhisbread, as Iehojachin. But this colle&ion is
moft impious ; for David [pake not here by a private
fpirit of revenge, but asa Prophet of God: and there-
fore when they aiTigne thefe to bee the caufes, why
thefe judgements befell Davids pofterity 5 they affigne
that for a caufe,which was not a caufe.

The fourth prerogative,they were holy men. Holi-
neffe diftinguifhed them from thofe Prophets which
were profane and unfan&ified 5 who had the gift of
illumination, but not of fan&ification : the Lord made
choife of none fuch to be his fecretaries, who were not mC
fan&ified. The Lords Prophet is called vir fpiritus,
the man of the Sprit, Uofg . 7. becaufe hee is ruled5and
guided by the hoIySpirit, that he become not profane.
If the very women, who fpun the curtaines to the Ta-
bernaclswerewifehearted,£*W.35.2^:. Much more
will the Lord have thofe, who are to build his houfe •
wife and holy men. Thofe who translated the Bible
into Greeke, yee fhall fee how often they changed
their faith, & were turne-coates: AqmUoiiL Chriftian

Ggggggg4 h£

Prert£df.4.

The pen-men of the
h(?lyGho(l,wcrcboly

Ufcfe

Exer citations Divine.

See more of Salomon in
thePoIittckcj.

$sp5^pfl/i

lllu. Cantceedoiter.
mi- ^perconeomirantia

How tsV differed ^iom
Fmitt and Barucb*

- F

Lib. i •

he became a lew. Symmtchu* was firft zSamaritanc^
and then he became halfe lew, halfe Chriftian. Then
Theodotion, firft he was a follower oiTatianus the he-
reticke, and then he became a Marcionite, and thirdly
he became a Iew^but the P rophets of God, after they
were called^continued holy men, and never fell backe
againe.

God will have no man,but holy men to be his fecre-
taries,Z#£. 1 .70 .As hejpake by the mouth of his holy Pro-
pbets. Therefore Salomon being a Prophet, and one of
Godsfecreraries, behoved to be a holy man* and be-
ing holy he could not be a reprobate:hcnce he is called
ledidiah, The beloved of God,i Sam. 12.25. and whom
God loveth,heloveth to the end.

The holy men of God wrote as they- were m*wkm>
infpircd by God, the Spirit inlightned them, and di-
rected them when they wroterthey were infpired three
manner of way csyfirR,antecedcnter. Secondly ,per con*
comitantiam&ndthii;dly,ful?fequenter.

Firft, they were illuminatea antecedenter: when the
Lord revealed things to come to his Prophets, and
made them to write his prophefies j then their tongue,
was the fen of [a fwift writer^ Pfal. 45,1. That is, he not
onely indited thcfc prophefies unto them ; but alfo
ruled them fo, and guided them in writings even as a
maftcr guideth the hand of a young child, when he is
learning to write.

Secondly, he infpired them in writing theHiftories
and A<3s, after another manner fcr cone omit antiam: for
that which was done already, hee aflifted them foin
writing it downe; thai they were able to difecrne the
relations which they had from others, to bee true : as
Luke knew *we& accurately the truth of thefe things,
which hee had from thofe, who had heard and feene
Chrifband hee made a^mtj a perfeft declaration of

them,

The Prerogatives of the holy tt>ritirs,

their, there was a great difference betwixt him &7Vr -
fz/^who was Pauls Scribe5and wrote out his Epiftles,
Rom. 1 6. 2 2. or betwixt him and Baruch^shovMSlcrc-
mics Scribe. At. 3 8 .they were not lyi^^t thefecreta-
ries of the holy Ghoft,but iiwyiiw defcribebant ab alio:
they wrote only thofe things which leremiah and Paul j
indited to them 3 neither was fan£tification required in
themes they were their Scribes. But the Evangelifts
who faw not Chrift, yet they were the Secretaries of
the holy Ghoft,and holy men as they were his Secre-
taries, and directed by him to write.
Thirdly,he affifted them in writing fubfequcnterfht
holy G hoft revealed things to the Prophets long be-
fore, but when they were to write thefe things, the-
Spirit ofthe Lord brought the fame things to their me-
j mory againe,and indited thefe things unto them which,
I they had feene before in vifiou. At. 3^ 2. Taketheea
1 roule, and write therein all the words that lhavejpoken to
I thee^agamfi Ifrael and againfl luda^and again ft al the No-
i tionsxfrom the day that fjpake to thec^ even from the dates
I eflofias^unto this day. So loh* \d.i6.thc comforter which
I is the holy Ghojljvhom the Father ml fend in my name^he
Xfballteachyou al things ^andbringal things to your memo-
ry which I have toldyov;

Thefe Secretaries of the holy Ghoft, when they
W rote, habebant libcrtatcm cxcrcitij > fed non Recife atio-
nis, as they fay in the Schooles, they were not like
Blocks or Stones,but the Lord inclined their wils free-
ly to writerwhich putteth a difference betwixtthem,&
" e Sybils,and other Prophets of the divell, who were
blafted and diftrafted in their wits,when they prophe-
>d. When£///7;<ifent one ofthe children ofthe Pro-
hets, to annoint Jehu : onefaid to him, therefore com-
meththismaddefcHow; 2 King. 9. 11 ? They tooke the
Prophets to be madde, like unto the Heathenifh Pro-
phets,

^txercitlj

LihcrtaiZ .

tfpecificttmii

A difference benrvixc
the Prophet* of God
and the Sj b ties, giPtq'
phets ofthe I>w€ll,

tsajjv

The Prophets did not
write with paine and
ftadie.

Exercitations Divine.

Lib

phets, but they were inlightened by the Spirit wher
they prophefied, and the Lord re&ified their under-
ftanding, and tooke not away from them the right ufe
of their will. It is fayd ofSaul, when hee prophefied,
thattheevill fpirit of the Lord came upon him, i Sam.
1 8 . 1 o. And the Chaldie Paraphraft paraphrafeth it, c&-
pitfurerejie began to be mad : the Divell flopping the
paflages of his body, he wrought upon his melancholi-
ous humor,which is called Eft a diaboli^he divels baite$
and then it is fay&jjthnabbesmpulit fe adprophetandum, ,
which is never fpoken of the true Prophets in this

Congregation.

Although the Lords Secretaries had USertatem ex-
trcitij, yet they had not liber tat em $ ecificationis $ that
is, they mightnotleave that fubjeft which they were
called to write,and writeany other thing5as they plea-
fed •> they were neceffitated onely to write that, al-
though they wrote it freely.

Againe, thefe men when they wrote as the holy
Ghoft infpired them, they did it not with paine and
ftudy as we doe, but it came freely from them with-
out any paine or vexation of their fpirit. The Princes
when they heard B truck reade the prephefte oflcremiah,
after thai it w as cndited^ the) asked how did he write alt
thefe words at his mouth? AnlBaruch anfrvcredthem, He
pronounced all thefe words to mee with his mouthy and I
wrote themwithinkc intothe Booke^Icre.^6. 17.18. Sa-
lomon Czith^Eccles. 12.12. In making many bookes and in
readingthere is much w car ine(fe ofthefiejh^ but this was
no wearinefleto them; for they wrote this without
any paine or labour : and hence it fo!loweth,that thofe
tcwhom their writing hath beene troublefome and
painefull3 have not beene the Secretaries oftheholy
Ghoft $ as 2 Mac. 2. 26. Hee that a/fayed to abridge the
five Bookes oflafon ;fayd, that it wxs not an eaftc thing, to

makl

The Trerovatives of the hsiy Writers.

Why was John called
a DiYinc.

Anpa.
Ouomo do differ unt ;
5/*o>«fua&8t©A©>'*«

The Lord came to^e
wicked,but the word of
the Lord came to his
Prophets,

make this abridgement 5 but it required both fiv cat c and .
labour.

Seeing all that wrote the holy Scriptures were cnfpi-
red by the holy Ghoft 5 why was this Epithete appro*
priate to lohn^xo be called a D'w'me^Revc. 1 . 1 . For they
were all Divines who wrote the holy Scriptures.

The Greeke Fathers, when they fpake of Chrift,
and fpccially Chryfoftome^ they diftinguifh betweene
hKoviuidv, & iicxoyUv and they fay , A pud cateros a?co-
nom'i£ fulmen, fed apudlohannem thcologi& tonitrua ex-
tare. The reft when they defcribe the humanity of
Chrift, they doe it **7 owcuUv, but when Iohndckri-
beth the Divinity of Chrift,he doth it *J\$U*S$i*t \ and
they fay Matthew K^hiKovo^ (jr Johannes x*7« 6soa»>w,
in c 1 pit.

Obferve a difference betwixt thefe fpeeches, Th$
Word of the Lord came to E fay ? to Jeremiah-^ and this
phrafe.'T"/-^ Lord came to Balaam Jo Abimclechjo Laban.
[Thefirftfjgnifieth, that the Lord put thefe holy men
intruft with his Word to be his Prophets^buthe never
iconcredited his word to thefe ptophane wretches:
therefore it is faidonely, Be came to them^ but never
[the Word of the Lord came to them. Hee concredited his
iWord to his Prophets, as to JEfay^ and Uremiah Kcrr
£#7?c^ , that is, as a pupill is concredited to the truft
lof his Tutor^ but hee never concredited his Word to
l:hefe wretches.

The Lord fpake *"# his Prophets, Hofea 1 .l.The Spirit
hf the Lord fpake in wf,thatis5inwardly revealed his f<S
Icrets to mee. Marke a difference betwixt thefe two
i-phrafes,Z0gf*i in aliquo & Loqui m all quern.
I Loqui inaliquo^ is when the Spirit of the Lord fpea-
|keth inwardly to the Prophets ^ Loqui inaltqucm eft
waledicere^o raile againft him : thus Num. 1 2 . Miriam
hquuta eft in Moftm^ ideft, maledixit Moft, Jhewurmu-
da gain ft CMofcs. The

3 tfotat htcYn&m
Tevelativmw.

loqui m aliqUtm ut
differ unt.

Exerckations DiVine.

Lib.

Qmcfafioni

Dcmefatuf.

Thecoflclufionof this is, Matth.io.io. It is not yee
that Jpeakc \Jbut the Sprit of your Father which fpeaketh in
you. So it was not they who wrote, but the Spirit of
the Lord in them. 2 King. 1 3 . When Ioajh the King of
Ifrael tooke a Bow in his hand^Elifha laid his hands upon
the Kings hands , andElifha bad himpoote ; and hefayd,
the Arrow of the Lords deliverance yand the Arrow of the
deliverance from Syria ; it was not the Kings hand that
directed the Arrow here, but it was the hand of the
Prophet laid upon the Kings hand which gave this
mighty blow : fo it was the hand of the Lord laid upon
the hands of >'the Secretaries, which direded them to
write the holy Word of God.

EXERCITAT. X,

Jrguments proving the Scriptures to be uiv'mti

1 Thejjlz. 1 3 . Tee received it not as the Word ofmen^
but as it is in truth the Word of God.

THe Tcftimonies which prove the Scriptures to be
Divine, are firft, the Teftimonie of God himfelfe
when he approved them by his Spirit, and when they
were laid before him, by Vrim and Tbummim. Se-
condly,arguments drawne out of the Scriptures them-
felves.Thirdly,theTeftimony of the Church. Fourth,
ly, the Teftimonie of thofe who were without the
Chmch,Deus tejlatttr, Scriptura eonteJlatury <jr Ecclefta
fukefiatur.

Godbearethwitnefleto the Scriptures two wayes,
firft,by theinternalLTeftimony of his Spirit. Second-
ly ,by his externall Teftimony.

When

Arguments proving the Scriptures to hz Divine.

When the Spirit teftificth unto us fuch Bookcs to be
His Word, whether is this a publike or private Tcfti-
mony ?

This is a publikeTeftimony, which the Spirit Tefti-
fieth to the whole Church, and to the fcverall mem-
bers of it, that thefe Bookes arc holy Scripture : for
the fame Spirit which indited the Scriptures to the
Ghurch, teftifiethftillto the Church, and to the par-
ticular members thereof $ that the Scriptures are the
Word of God.

The fecond Teftimony which God gave to the Scrip-
tures, was his externall teftimony given by Vrim and
Tbummim, teftifying thefe Bookcs of Moyfts and the
Prophets>tobethe holy Scriptures*

What arc we to thinke of thefe Bookes, written and
let in order after the captivitie, feeing they had not
the approbation of the Lord by Vrim and Thum-
mimf

Thefe Bookes were called jr*f«&&/>», written Bookes,
< to put a difference.betweene them, and thefe Bookps
I which were confirmed by Vrim and Thummim : they
who wrote thefe Bookes wereinfpired by the holy
Ghoft as well as thofe who wrote the former, and they
were confirmed by the matters of the great Syna-
gogue5fuch as were EfdrM^zachane and Malacbic.The
Greekes called thefe Bookcs iyuW%mm :and- the Iewes
diftinguifli them ftiH from the Apocryphall Bookes
zd\\z&[Ganmzim~]abfc9nditi^ and the Greekescalled
t&em-«'i/e/<A^«Mwi6f^A«i Bookes of whofe authority It
was ftill doubted.

Reafons taken out of the Scriptures, proving them to

be Divine^the firft reafon is taken from the antiquity of

theScripturcs:all this time before the flood wastempu*

*N\oy to the heathen, that is,- it was an hid or anun-

Ikficwne time to them. After the flood, the Scriptures

' goe

Qtpft.

Drains

- y ■

Reafon I.
Serif twa uvteftatur,

Exercitations Viyine.

Lib. i .

£Hifteriium.

Reopen 2.

Reafon 3 .
The Scriptures not
written to fatisfie mens
curiofoy.

goe on, and they fee downe to us the hiftory of the
Church ; but the Heathen hiftory is Tempi* pM,wu
ovfabulofum 5 as that which we reade of Hercules jtnd
Prometheus: and nothing is fet downe in the Heathen
hiftory before the Olympiads of the Grecians, which
was but in thedayes of Vz&iah. See how farre Gods
Word exceedeth humane hiftory, in antiquity ^ It be-
ginneth with the world and endeth with k^Lukti.jo.
As hejpake by the mouth of hi* holy Prophetsyrvhich have
beenefweethe world began.

Secondly, the matter contained in the Scriptures
: fheweth them to be Divine. Many hiftories fhew J
the heavy wrath of God upon man for finnes yet the
Scriptures onely ihew us morbum^ medicinam^ ejr meat.
cumjt fheweth us both the ftcknefle, the phyficke, a
thePhyfitiantocureit.

Thirdly,the Scripture fetteth downe things neccfTa
vy onely for ourfalvation, and nothing for ourcurio-
fity 5 It is often repeated in the Bookes of the Kings
and Chronicles,7^re/? are they not written in the Book%
of the Chronicles^ofthe Kings efluda ejr ifraekSo EjlcrjUL
10.2.' The reft are they not written in the Bookes of the
Kings ofPerfta< The holy Ghoft would meete here!
with the curious defires of men, who defire ft ill tol
know more and more, and to reade pleafant difcour-l
fes^ to fatisfie their humours: as if the Spirit of God
iliould fay 5 1 have fufficiently told you here of the
Kings of luda and ifrael, and of Perfia, and fo farre as
concerneth the Church, and may ferve for your edifi- J
cation: it is not my manner to fatisfie yourcuriofiric, J
if ye would know more5go to your owne Scrowles and
Regifters jwhere yee (hall finde matter enough to pafle
the time with. To bee fhort, the Scriptures are not j
given to paffe the time with, but to redeeme the I
time.

Fourthly, f

Arguments proving the Scriptures to bz Divine.

Fourthly, theProphefies fct downc in the holy
Scriptures ffiewthem tobe Divine, for they diftinguiih
the Lord from all the Idols of the Gentiles, and the
Divellsthemfelves, hfa.% 1.22. Let themjhew the for-
mer things iv hat they be J hat we may eonfidcr them and fct
eur hearts upon them: and J})cw us the things that are to
come her caper , that xvc may know that ye are Gods. Here
the Pr6phet diftinguifheththe true God from thefalfe
gods, and true prophets from falfe: If they could tell
of things by~paft,and relate them from the beginning,
and joyne them with the things to comej then hee
would confeffe that they were Gods, and that their
prophefies were true.To tell of things paft is not in re-
fpe<fioftime;forthe Angels and Divels can tell things
fallen out from the beginning of time : but it is in re-
aped of the things themfelves,when they tooke begin-
ning, and this is onely proper to G od, Pfal. 13 9 . 1 6 . In
thy bookeaUmy members were written^ which in continu-
ance were fijhioned when at yet there were none of them.
He can joyne things by-paft with things that are to
follow,and can tell certainly of things to come. There .
is a twofold beginning of things. The firft is, exordium
ret: Thefecondis, exordium temp or is. The Angels
know exordium tcmporisjzut not exordium rei± for. the
Lord onely knoweth things before the foundation of
the World was laid,£^.i.*. He who knoweth cer-
taindy the beginning of things, can onely certainely
foretell the event of things, although they were pre?
fent, Hof 12. 4 . He wept andna.de fupplication to him: he
found him in Beth el \and there hefpake with us . Here the
things pafl, he applyeth to the generation which was
pvclent^beczufehcknew exordium ret.

The plaine and cleereananner of fetting downe the
(Scriptures, fheweth them to be Divine,^. 8.1. Take
\a great rouie and write in it with amans pen [Behheret

Ienofhl
:

Rcaforf 4,

Renu/iciareprateritA

annunciareptafwli* ■
prxnvnciarefutHra.

£xo^4'£TJ

Reafon 5 ;

Exerckations Divine. Lib. i .

nthzrvh

OtjeS.

Anfa*
Obfcw ^rebutipfiu
ritas e(l< medo tradtodi'
vditi L concept'/ int.

Reafon'ti*

e#^.3Thatiscleerely,thatthe fimpleft amongftthe
children of men may underftandit, Deut.30.i1.The
commandemcnt which I command thee this day^is not-hid-
denfrom thee^neyther is it far re of :In the Hebrew it is,
[ L o niphlceth ] nonfeparatum a te> that is, it is not fepa-
rated from thy knowledge,that thou cannot underftand
itrand it is not farre from thee, for thefc things which
are obfcure and doubtfull which we cannot take up,ar<
fay d to be farrcfrom us^ thefe things which we under
ftand,againearefayd to be neareus,i£<w.iQ.8.

But it may be fayd that there are many thing hard in
the Scriptures,and cannot well be taken up.

We muft diftinguifli thefe three, the obfcurity in the
things themfelves, the perfpicuity in the midfts as
they are fetdownc, and thirdly, the dulnefle of our
conception to take them up. There are many matters
handled in the Scripture, which are hard to dc under- i
ftood,and wee are dull in conception to take up thefe
things 5 yet they are clearely and plainely fet downe in
the word. Chrift fheweth all thefe three, Ioh.$ . 1 2 . If
I have told yen earthly things^ and yee beleeve not : how
jhallyce beleeve ifl tell you of heavenly thing i if 1 have
told you earthly things, that is, illuftrated heavenly
things to you by earthly comparifons 5 here is Chrifts
plaine manner in fetting* downe his word. Andyee be-
leeve not j hereisourdulneffein taking up thefe things
which are plainely kt downe. How jhallyce beleeve if I
jhali tell you of heavenly things? here is the obfcurity of
the heavenly matters contained in the Scriptures. The
Church of i^eccafoundethftill thefc thvec,obfcuri-
tatem rei,& nojlri concept us ,cnm pcrfticuo modo tr&den-
d/,the obfcurity in the matter, the dulneffe of our con-
ception, with,rhe cleare manner of manifeftation of
thefe things in the Scriptures.

The Heavenly confent and agreement amengft the

wmers

JrgnmtnU proving tlx Scriptures to b» divine.

writers of the holy Scriptures3fhewcth them to be I)
vine. There were in the Church Patriarchcs5Prophets
and Apoftles: Amongft thePatriarchcs,^>**W/ w
thecheefe; therefore the revelations made to the rcit
ofthc Patriarches,as to ifaac and to Lu -objnd alwayes
relation to the promifesmade to Abraham. Amongft
the Prophets C\lo)fcs was the cheefe, and therefore
all the Prophets grounded themleives upon cJMojJis.
And upon the revelations made •■the Apoftles, the
faith ofthe Church is grounded under the New Te-
ftament: andyeefhall never finde any contradictions
amongft thefe holy writers ; there may feeme fomc
contradiction amongft them , but indeede there is
none. Efifhanius ufeth a good companion to this pur-
pofe: when a man,faith he, is drawing water out of a
deepe Well with two V effete of a different mettall,the
water at thefirftfeemeth to be of a different colour ;
but when he draweth up the Vcflels nearer to him, this
divei fity ofcolours vanifheth, and the waters appeare
both of one colour,and when we tafte them,they have
butonerelifh, So faith he, although at thefirft, there
feeme fome contradiction in the holy Scriptures, yet
when we looke neerer and neerer unto them, we fhall
finde no contrariety in them, but a perfeft harmony.
When wee fee the Heathen hiftory, or Apocryphall
Bookes contradicting the holy Hiftory, wee fhould
ftand for the holy Scriptures againft them ; but when
wee fee any appearance ofcontradi&ionin the Scrip-
tures, wee fhould labour to reconcile them : when
3/^y/c'ifawan'^v^^and an ifraeltte ftriving toge-
ther; he killed the iA:a^ftun^ andfaved the ifraeltte,
Exod. 2.12. But when he faw two ifraclitcs ftriving to-
gether, he laboured to reconcile them, faying, Tee are
brcthrerjvby doeyeftrive ? So when wee fee the Apo-
cryphall Bookes,or heathen Hiftory ,to contradict the
_____ Hhhhhhh Scriptures,

Thetgrcementoftlic
\v:Jte:* o; the holy
S.iiptuics.

Although there feeme
fomc ccmradi&ien in
the Scriptures, we feoKi
labour tc reconcile
then.

ExercitatioHs Divine, Lib. i

Etafon 7.

nam a.
Or do ^co»iugatu thori.
bifiotue.
digmtatu*

TheTribesarefet
downe feme times ac-
cording to their nativi-
ty3and fometimes as
they were born* of free

Scriptures, wefhould kill the Egyptian , andfavethe
IfracLte. Example, Jacob cmfed Simeon and Levi, for
murthering of the Sichemits,Gcn. 49 . 7»but ludith blef-
fed Simeon for killing of them , ludith p. bo Jeremiah
faith,they fliall returne in the third generation, ler. 2 7 .
7. but Baruch faith,they (hall returne in the feventh ge-
neration Baruch 6. here let us kill the tstgyptian,but
fave the /fraeltte: but when wee fee any appearance
of contradiction in'Efce holy Scriptures, wee fhould
labour to reconcile them , becaufe the y are two bre-
thren.

The heavenly order fet down in the Scriptures fliew-
eth them to be divine^ there is inthe Scriptures, ordo
natur&yOrdo conjugate thori,Orde hiftoria,& Ordo dig"
nitatjs&\\ thefe the Scriptures marke,& for fundry rea-
fons fet onebeforeanother; and although thtre be not
frim & pofierius in Serif tura (as the Iewes fay) in ref-
pedt of the particular occafions,yet there is Kilfriut^
fefierius in refpe& of the gencrall end ofthe hiftory. 1 .
in fetting downe the Patriarches5it obferveth ordmem
natur* the order of nature, as they were borne 5 as£#-
ben inthe firft place ; becaufe he was the firft borne 5
and then5/^^,thirdly,Z^/,and fourthly iudah,&c.
2. there is Ordo conjugate thori, according to their
birthes, and fo the free womensfonnes, are fet firft in
the Breftplate of K^Aaron, Exod.28. 3 .there is Ordo
dignitatis, as Sem is placed before lafhet for dignity, ]
although he was younger. So the Scripture elfe where
obferveth this order, Matth. 13. Be bnngeth forth new
& old, & Ephe. 2 .Apoftles & Prophets. So the Scripture
obferveth the order of hiftory, CM at. 1 . 1 . The Booke
ofthe generation of 'efus Chrtfi, the Sonne of David, the
Sonne ofK^4braham\ why is Abraham put laft after Da.
^/^becaufe the hiftory is to begin at him. So 1 Chro.3
^Salomon isplaced laft amongft his brethren, becaufe

the

y^NJ/^ w^l ,-g

Argument* proving the Scriptures to be divine.

«}

the hiftory was to begin at him ; and if we fliall marke
the hcavely order that is amongft the Evangclifts,thcy
will fliow us that the scriptures are divine. Marke be-
ginneth at the workes of Chrift. CMatthcw afcendeth
higher, to the birth of Chrift. Luke goeth higher, to
the conception ot Chrift,and John goeth higheft ofall
to the divinity of Chrift and his eternall generation.
Who would not admire here, thefteps of Jacobs hea-
venly ladder,afccnded from Jofcph to Adamy and from
Adam to God.

The matter contained in the Scriptures, fliewes them
to be divine and to make a wonderful! change in man,
which no other booke can doe, Iam.^.6.The$irtt in
us lujleth after envj^ yet the Scriptures offer more grace,
that is, the Scriptures offer grace and ability to doe
more, than nature can doe .• Nature cannot hcale a
Spirit that lufteth after envy, or after money, or after
uncleaneiTe j butthe Scriptures offer more grace too -
vefcomeanyofthefefinnes, be they never fo ftrong.
The Law of the Lord is perfetf, converting the foule,
Pfal.19.1rj. when it is dead in finne, it quickneth and
reviveth it againe $ and when it is decayed in grace, it
reftorethitagaine, even as Booz is faid to be anefto-
rer of the life of Naom/^nd a nourilher of her old age,
Ruth. . 15.

The rebukes and threatningsofthe holy Ghoft in the
scriptures, fall never to the ground in vaine, but take
alwayeseffe&, when people ftand out againft them.
And as Jonathans bow did never turne backe, and the
Sword of $W never re aimed empty, 2 Sam. 1.22. So
the Arrcwes of the King are fiarpe to pierce his enemies ,

ioh.io. f).The Scriptures cannot be broken ,the argu-
ments fet downe in the Set ipture, are fo ftrong ; that
all the hereticks in the world could never break them,

Hhhhhhh* and

The heavenly order *-
mongft the Eyangclifts
(hev? the Scriptures o
be Divine.

Rcapn%.

The Scriptures offer
grace CQtcfiftfinnc.

T^eWtrdofGodisa
re ft or er of ch« (birieuall
life

Reaftn p.

Keafonxo*

Exercitations Divine.

Lib.

EtcUfafkheJfatur.

CtmaM

Hcretklces Prove the
Scriptures to be Divine*
txaccidente.

and they ftand like a brafen wal againft all oppofition;
therefore the Lord challengeth men to bring forth
their ftrongeft reafons, Efay 41.21. Produce your can fe,
faith the Lor during forth your flrong reafons^ faith the
King of Jacob.

The Church is the Pillar of Truth, fhe holdeth out
the Truth to be feene,fhe expoundeth and interpreted
theScripturs^yetherteftimonyisbutaninducingtefti-
mony,& not a perfwadingteftimony: fhe can teach the
Truth,but fhe cannot fealc up the truth inour hearts,&
makeustobeleeve the Truth of the Scripture. Her te-
ttimony is but in alin exercitojom nonfignato.Hev tcfti-
mony is informativum^feu direttivum^ it informetji and
diredteth us Jed non certificativum & terminativumfi-
dei $ that is, fhe cannot perfwade us of the truth nor be-
get faith in us by her Teftimony.

Teftimonies of thefe alfo, who are without the
Church proove the Scriptures to bee Divine, and
thefe are of two forts, eyther Heretickes, or Infi-
dels.

Firft,the teftimonies of Hereticks,proove the Scrip-
tures to be Divine; for Heretickes labour alwayesto
ground themfelves upon the Scriptures. The habite
goeth aiwayes before the privation,^ omnefalfum in-
nititur vero^evay falfhood labourethto cover itfelfe
under the Truth. When the Husband man had fowne
his good feede,then came the evill one and did fow his
Tares* when Heretickes labour to ground themfelves
upon the Scriptures, it is, as when a theefe goeth to
cover himfelfe under the pretence of Law, thi> argu-
ethrhe Law to be juft and equall. The teftimonies
alfo ofthe Heathen hiftory proveth the Scriptures to
be Divine, Obferve the defcent ofthe Babylonian and
c^^m#Kings,andlooke backe againe to the holy
S criptures : ye lhall fee clearely ,how they jumpe with

the

Argument* ptouing the Scripture? to be Di<vine

the Scripturesiand as thofe who faile along the Coaft,
have a pleafant view of the Land ; but thofe who ftand
upon the Land,and behold the Ships fayling along the
Coaft, have a more fctled and pleafant fight of the
Shippesifo when we lookc from the Heathen Hiftory,
and marke the defcentofthe Heathen Kings, we (hall
fee a a pleafant fight : but a farrc more delegable and
fure fight, when we looke from the Scriptures, to the
Heathen hiftory. Marke the defcent; Bclochm the third,
called Pul King of stjfyr/a^camc againft Menahem, and
tooke his fon, 2 King. 1 5 . T hen filefer called Tigiath^
came againft Hofrca^ King of Samana^nd tooke him in
thefixt yeare ofthe reigne of King //££d:/^: and then
Shalmaneferfwho caried away the ten Tribes into cap-
tivity, in the ninth yeare ofHofica, 2 King. 17. and his
fonne Sennacherib ^1 Kwg.i 8. came againft Iuda^ in the
foureteenth yeare of Zedekits^ and Efarbaddoniuccce-
ded his father Sennaeherib^nd hisfonne Berodach-bala-
don^knt letters & a prefent to Hezekias ;then Berodach,
2 chro.i 3, caried away lechonias^ and then Nebuchad-
nezzar caried away Zedehas ; then Nebuchadnezzar
the great,burnt Icrufilcm, and caried away the people
captive$Then Evil Merodach,\vho fucceeded him,had
three fonnes, Ragafar^Babafar, and Befiajfar, ofwhom
we readeZ>^.5.and in Beljhajfers time, the kingdome
wastranflated to the UHedes and Perfians.Hcve we fee
the defcent ofthe Heathen hiftory, agreeing with the
holy Scriptures.

There are other teftimonies ofthe Heathen,to prove
the Scriptures tobe Scripture;butnotfoclearly$when
wefindetherubbifh of feme old monuments, we ga-
ther that there hath beenefome great building there :
So when we find fome darke footefteps of holy Scrip-
ture amongft the Heathen, wemay gather, that once
the holy Scriptures have beene read amongft them,
Hhhhhhh 3 although

Simile.

Sticccfllon of Heathen
Ki J^sprjvcdoutof
the Scripture.

How the Heathen
teftimonies prove the
Scriptures to be divine-

MMttfuiM* Eflaycs.

Exercitations Di^vine. Lib. i

MM1

Epipha.emr4harefis.
lib. 1 8.

although they have depraved and corrupted them.
Example i . They of ihe Eaft Indians have this fable
amongftthem, that the Gods drowned the world for
finne, and that they tooke fome juft men,and put them
up in thecliftsof Rockes, to fave them ; thofe men
totry whether the waters were abated or not 5 fent
forth fome maftive Dogges,and the Dogges returning,
ascleane as they went out $ they gathere by this, that
the waters were not yet abated: they fent them forth
the fecond time.then they returned full of mudde, by
this they gathered that the waters were abated :then
they fent them forth the third time, and they returned
no more. Here we fee how this fable is taken out of
the hiftory of the deluge, and from Noahs fending
forth the Doveoutofthe Arke ; And that thishiftory
wasknowneofoldamongft the Heathen, wee may
perceive becaufe the Dove and the Raven are cal-
led the mefTengers of the Gods, by the Heathen Po-
ets.

Example 2. Gen. 36. i^.ThisisAnah who found out
\_Hajemim mules'}' ]n the Wilder wj, others read it Iamim
waters : now becaufe it was hard to finde out the right
tranflation of the word, fome translating it Mules, and
fome tranflating it Water, the Heathen made up a nota-
ble lye on the Iewes,faying, when At? ah was feeding
his Affesinthe wildernes,becaufe the Mules and AfTes
found out water in the Wildernes for them todrinke,
therefore the Ie wes worfhipped the golden head of an
Afle; fee how fome ftaddow of holy hiftory wasftill
amongft the Heathen-
Example 3. When the deftroying AngeU deftroyed
the firft borne oftheir childrcn,& beafts iti'tAigyftjkc
Lord caufed to fprinkle the blood of the pafchall
Lambe,uponthe Lintels of the doores, that fo their
firft borne might be faved, Exod. 12.13 .Efifhanius re-

cordcth

Argnm enti proving the Scriptures to be diYtne.

cordeth that the Egyptians afterwards, although they '
had forgotten the hiftory of the work of God,yet they
rub'd over their Cattell with a red fort of Keill, to
fave them that no evill (liould befall them that yeare,
ignorantly counterfeitting that blood,which faved the
Jfrae Hies once in Egypt: which fable letteth us to un-
derftand, that this Scripture was once taught amongft
them. >^

Example 4. Plato did hold that ir\the revolution of fo
many yeares, men fhould be juft in the fame eftate,
whercinthey were beforejwhichis drawne obfeurely
from the refurre&ion, when we (hall be in **A/K>W,as
wewerein^g^ Mat. 19.2$.

Example 5. Clemens Alexandrinus, and BaftU note,
that the Heathen Philofophers did make their fables,
counterfeitting the Scriptures^and founded their faife-
hoods upon the truth of God,that men might give cre-
dit to their lies : asuponthis,/*/^ wasfwallowed up
by the Whale j they made up this fable of Anon, fit-
ting upon a Delphin, and playing upon an harpe, and a
thoufandfuch.

The Conclufion ofthisis. Seeing the Scriptures are
Divine,we muft pray with David,Pfal. up. 18. open
thou mine eyes, that I may behold the wondrous things out
of thy Law, in the originallit is, Devolve aboculismeu
velamen.fa/icet, caliginis: and let us be diligent fear-
chers and dwell in themes PaulbiddcthTimothy^v yfa
"{St.Panormitan writethof Alphonfas King of Aragon,
that in the midftofall his princely affayres, hee read
over the Bible foureteene times, with the gloflfe and
commentaries upon it.TheIewesfay,let a man divide
his life in tlree parts ; a third part for the Scriptures,
a third part for mijhneth, and a third part for gemara,
that is5two for the Talmud,and one for the Scriptures,
fee how welthey werexercifed irt reading of the Law.
Hhhhhhh 4 EXER.

i ^ . ■ ., 1 . .1., ■ ■ ■ ■ 1 ■! — ■ ■" ■ — ■• - — ■■■«

The Heathen grounded
many of their fable s up-
on the Scnpturei,

Conclufi.

W -)!

rtitwa
mo*

Exer citations Divine.

—

la what character the
Scripturei were written
at the firft.

Why called the Samari'
cane character.

The inferiptions upon
the (hefeeis,&ew the Sa-
maritan character to be
the firft.

The Iewes kept the Sa-
maritane chargcler in
ihe captiyity.

Lib. i. f

EXERCITAT. XL

Jn what languages theScriptnres were written ori* \
gtnaUy.

Gen.n.i* And the whole earth was of one language
andofonefteech.

T He old Teftament was written originally in He-
brew,and the New Teftament in Greeke.
TheCharafter, in which the Old Teftdnent was
written firft,was the Samaritane Character, It was cal-
led the Samaritane Chara&er, not becaufe the Samari-
tans ufed it firft, but becaufe it was left to the Samari-
tans after the I ewes refufed it.

This Samaritane Character, was the firft Chara#er,as
may be feene by the inferiptions upon their fhekels let
downeby Anus Mont anus ^ Eeza, and Fi Half and upon
Ezekiel. Andfundry of the Iewes ancient monuments
have thefe letters upon them.

The Character at the firft was the Iewes and not the
Samaritans , as is proved by the inferiptions of the ilie-
keJs.Theinfcriptionis this, Icruftlem hakkodefr^bm no
Samaritan would have put this mfcription upon it : for
they hated lerufalem and the Iewes, therefore this in-
fcription muft be the Iewes , and not the Samari-
tans.

Secondly, moft of thefe ancient fhekels are found a-
bout lerufde ^therefore the fhekel and letters upon it,
was at the firft the Iewes,and not the Samaritans.

This Samaritan Character the Iewes kept ftill, in the
time of the captivity, when Beijhaffer favv fingers wri-
ting upon the wall, Mene^ mencjekel, &c% Dan. 5 . 2 ? .

Thefe

Jn what langtuges the Scriptures Toere Written.

Thefe C haradtcrs were the Samaritan chandlers: thcr-
f ore the BdbiUnians could not reade them jbccaufc they
knew not the Character, neither could the Iewcs un-
dcrftand the matter although they knew the letters^ o

the Babjlomah r*, it was like a lealed bookc, and to the
Iewes it was like an open booke, to an unlearned man ;
becaufethcy underftooditnot,jEp.2s>. n.ButZ^/z/V/
read it andunderftoodit, both becaufe he knew the
Ietters,andalfounderftoodthe Chaldee tongue.

Efdras changed this Character after the captivity,
and left it Idiot is ,to the Samaritans : and he fet downe
this new Chara&er, which before was the Chaldee
Character.

The reafon why he changed it, was this, becaufe be-
ing long in the captivity, they forgot their owne lan-
guage, that they could neither reade it rightly, nor
write it rightly,and therefore he c hanged the Chara-
cters, in thefe which we have now.

But the ancient Samaritan Character feemeth to be
kept ftillin Lamina facer dot di, in the plate of Gold
which was upon the forehead of the Highprieft, after
the captivity 5 for they might change none of the orna-
ments ofthe Highprieft. Sox neither that which was
written upon the plate of God, [_K odefbLaihova'^holi-
xeJfe to the Lord : becaufe the Lord commanded thefe
cloathes and ornaments, to be made for him, and his
[cede after h]n\*Exod.2%.4 3>-dndtheyfhall be utonJa-
r on and his fonnes^when they come in unto the tabernacle
ofthe congregation^ when they come ncerc to mini ft er in
the holy place ^that they bearcnot im equity ^and die: 'it Jbal
be aflatute for ever unto him ancl his feed after him.'The
forme ofthe infeription which was upon the plate of
gold in the forehead oftheHighprieft,may be feene in
the page following.

The \

■~\

liter m.xn Frtfetjtb.
Ktyxm*

Why Efdras changed
the Character,

Exercitations Divines

Lib. i.

The Infcriftion which WtU uponlhe Plate of Gold in the
forehead of the Highprieft.

The New Teftament was written originally in the
Greeke Chara&er ? and there were two tranflations
of it, Syriacke and Arabtcke j the Syriacke was written
in the Syriacke Chara&er, and the Arabtcke tranflation
was written in the Arabicke Chara#er,which diflPered
much from that, which is ciZdzdAlfhdbctiim Salomonis^
or the Chara&er which Salomonfound out.This Cha-
racter P/#^fetteth down inhisbooke De rebus Salo-
moais.anditis called A Iphabetum Salomonis or the old
Arabicke Ch&tzStcx. Thefediverfe Chara&ers may
be feene fet downq here as followeth*

The

■fn what language the Scriptures were written. 9 l

,5nTu^3£ 2\VA Ab% A>iiJ

p&^at hpr\ aaaa&o

in" <*g ih'f ftp tin

#y^b>*$ Af^b \vfc M4?

pjoa^o i^j^Z Ll£o Ltio

five SawiaiitMQ-
rum. [

Re cent }n ■ Sams-
ritanowm

Hcby^ervmfve
MerubhaEy*
mention

quwumy7iune
Rabbinmim.

^ < MttqummA-
§ | tabum,feu AU

fhabetuw S<i/q-

monii*

At Atm RtctTh

tlot*

Gi*ww/kl

Exercitations T)iYme*

Lib,

The Old Teftament was originally written in the
Hebrewton°ue,andfomeofitin the tongues derived
from the Heorew>as Chaldee.

We may know the Hebrew was the firft originall
totigue j becaufe it hath feweft Radicall letters: what-
foever tongue is derived from thence, it addeth fome
letters to the firft original! ; as from the Hebrew word
GWtf/,commeth Gelgothathc Syriack word* So Gabba-
tha Bcthfudaftom Gabha and Chafed. Secondly, that
language w hich the Lovdfyzke- to A dam, Abraham^
and CMofes^ and they to him, muft be the original!
language. But Godfpaketo themintheHebrew,and
he wrote the two Tables with his owne hand, in this
language. Andthirdly,that language, which expref-
feththe nature of things, and their affe&ions moft
clearely, and in feweft words ; that muft be the origi-
nall language: but the Hebrew doth this 5 therefore it
is the firft language.

Thefe tongues which were Propagines^ of the He-
brew, the Iewes underftood them, when they heard
them fpoken, and when they read them 5 but they un-
derftood not the ft range tongues, which had but fmall
affinity with the Hebrew. When Labanzndlacob made
a covenant 5 Laban = called the heape of ftones jegar
Sagadutha in the Aramean tongne, which had fmall
affinity, with the Hebrew, but Iaceb called it Galeed,
Gen^i.^j.

But if there was little affinity betwixt the Aramean
language and the Hebrew, how is it that they fay, 2
King. 1 8. 2d. Speake to thy Jervanty in the Syrian Lin-
guage^for we under (I and it f

They might underftand it, for they were Courtiers

and States men,and fo learned it, as we learne now the

Italians and French language. And Abrahams fervant

Tpake to Nachor in the Aramean language, hee being

borne

Xiierewes underftood
chefe toagueswhich had
affinicy with the He-
brew.

Otjelt*

Anf*.
T-h; Hebrewes under-
iiood not the Syrian
language bui by leak1-

Jn what language the Scriptures were wr'itU n. 9$

borne inDawrfw, which wasinCylo-Syria : and we,
may thinkc that Kachor and his houic, underftood the
Hebrew tongue^bcing of the poftenty of Hebcr^ and
kecpe that tongue as Abraham did,who came out oivr
of the Chaldces.

jtjfyri* or Syria Jicbraice^ ^r4w?comprehended al Pd*
lejhna^ Damaflusjhc Kingdom ofAjJ'yr/a^Cbaldea^Ea-
bylon^Arabia^Cyle-Syrta and Anttochia^Zoba^Adiabena^
therefore all the languages which were fpoken in thefe
parts,tooke their generall denomination from Syria^ as
Syro-aram*taxhc language which Lab an fpake in Mefo-
potazwaiSyro-Chalda ovBabylonica wastHat which they
fpake in Babylon ^Syro-Anttochcna which they fpakein
Antioch or P^tfyw/^although they were Propagines or
Dialt&s of the Hebrcw,yet they underftood them not
umill they were taught ^therfore Ncbuchadnezzer cau-
fed to inftruft the children ofthe lews inthe Chaldee
tongue5Z)^.K4.butthe^r^^r^4^andthcPalcftinc
or Cananitifh language they might underftand it 5 be-
caufe it came neerer to their owne language.

The Egyptian tongue differed much from the He*
brewy/^.8 T .*. lofeph heard a language in Egypt jvhich
he under -flood not. lofeph here is put for the whole peo-
ple ofthe Iewes, becaufe there was no affinity betwixt
the Hebrew and the Egyptian tongue, therefore they
underftood not this tongue. So Pfil. 1x4, i.They depar-
ted from a people of a jlrange language^ or a barbarous
people: they called them all barbarous whom they
underftood not:and becaufe the Iewes underftood not
j the Egyptian tongue, therefore lofeph made him to
fpeake to his brethren by an Interpreter, ticnejis^.
23 •

The Cananitiih language, wa s a daughter to the He-
brew tongue, or rather one,with the Hebrew tongue i
and this we may perceive by the names ofthe townes,

men

The hreeextemof
the Syrian language.

The Icwcs undcrflood
not the Egyptian
tongue.

'?mS

The Cananitcs lan-
puase a dialed- of the
Hcbiew.

Exerckations Divine.

Lib.

SomeoftheOldTefta,
men: written in the
Chaldee tongue,

Otic Verfc ia Ieremy,
originally written in
the CM<fce tongue.

men and places which were impofed on them by the
Canamtcs^ as :crichO)j4lem,Kiriath-arbayKiriatb-Sc-
pher^Beth-dagonSo the names ofmen,Melcbizedeck,A-
dtnibc&ek^Abimelech.kxA if the cananitilh tongue,had
not beene all one with the Hebrew,how could ihc Pa-
triarches have kept conference with thofein Canaan^
made their Bargaines and Contracts with them i This
is clear alfo by the example oiRahab, who could fpeak
to the ^>pyes, and they underftood her, andfo lojhtta to
the Gikonites. The Lord would have this tongue con-
tinued amoagft the Cananites, becaufethe Hebrewes
were fliortly to inhabite that land,and to converfe with
the Cananites for a while, untill they had rooted them
out.

There is fomeofthe Old Tcftament written in the
Chaldce tongue, which hath great affinitie with the
Hebrew: and fome of it written in the Syrian diale&,as
/^,which the idumcans ufed, and ic differed little from
the Hebrew tongue, but it differed much from the
Syrian language now, but more from Arabia ifmac-
htica, which the Turkes fpeake nowt in L^fta and
Africa*

There are fome words found in the OldTeftament
which arc Egyptian, 6^,4 1. 43. Some Pha*nitian, as
Cbabbul, 1 King; 9.130 Some -Perfian words as Pur.
Efih.g. 24«and fome Moabitifh.

There is one verfe in Jeremy originally written in the
Chaldee tongue, ler. 1 o . 1 1 ,whereas all the reft of that
prophefie,is written in the Hebrew tongue. The gods
that have tiotmaie the heaven and earth, even they'jhall
ferifb from the earth, and from under thefe heavens. The
reafo why this verf was writte in the Chaldee tongue,
was this j becaufe thelewes now, were to be carried
to HabyUn , and when they ftiould be follicitated there
to worfhip their gods,they fholdanfvver them in their

owne

Jn what language the So iptures were written.

Somctbinfjtatcnof
cWcrtgiftersotthc

in she Sen- two.

ovvnc language 5 Curfcdbc your gods, for they made*
neyther heaven nor earth.

T hat of D ante I and Ezra which is written in the C hal-
deetongue,was tranferibed out of the roules, and re-
gifters of the Chaldeans 5 and inferted inthe hookes of
Godrbut that which the holy Ghoft indited originally
to Daniel and£zr43was written in the Hebrew tongue^
the reft was borrowed but out of their regifters, as
firft Nebuchad-nezzars dreamc, D an. 3 . So Nebuchad-
nezzars fetting up a golden image,C<zf .3 , So Nebuchad-
nezzars dreame,C/^. 4. and Bcljhaflcrs vifions CVp.5.
all thefe were written in the Chaldce tongue: thefe-
iVenth Chapter is onely excepted -> it is written alfo in
the Chaldee tongue although it was originally endited
\to Daniel: becade it is a more cleareexpofition of the
I monarchies revealed before to Nebucbad-nezzar, and
iBeljhajfer 5 and fet downe in their owne Regifters in
[the Chaldee tongue : but the eight Chapter and the
rcft5are wholly writtenin the Hebrew tongue, which
were indited immediatlyby God to Darnel^ and not
[tranferibed out of their regifters as the reft were: So
that part of Ezra which is written in the Chaldee
J tongue, is but tranferibed and written out of thede-
jcrees, and letters, ofthe Kings of Media^ and Perfiay
J from the eleventh verfe of the fourth Chapter, to the
feventh Chapter.

The Chaldeans and fcrfians vfcd to regifter, and .
•keepe the Chronicle of^ll their memorable deeds,and
land what befell them : and fo of their vifions and
■dreames; and they caufed to write them, and inter-
Ipret them 3 fo didthe Ftrfians,E ^.9.32. and Daniel
j wrote thefc vifions in the Chaldee tongue, and he fet:
them downe for. the good ot the Church} that they
might underftand,. that their conditions fhould be un-
der the Heathenifh Kings.

b The

Exercitations Divine.

Lib.

Somethings in the
Scriptures borrowed

; from c*ic Heicheajii.

• ftory.

Somethings in the
Scnptttcrj borrowed
from the IewifliHifto ■

See Scafiger Eufeh. Pag.
MS-

The holy Ghoft, borrowed fomethings firft from
the Poets, andfecondly,from the hiftory of the Hea
then; and the Secretaries of the holy Ghoft infert
them in the Booke of God. From the Poets , as Paul
borrowed from Aratus^Menander,EpimcmdcsoxCalli
machos ,fomc verfes^and inferted them in hi$*EpiftIcs
So the Scriptures borrow from the hiftory, which
were either Heathenifh,or Icwifh. Heathenifh againe,
were of two forts eyther Chaldean ox. Perfian. Daniel
borrojveth from the Chaldeans: So from the hiftory
of the Per fans j& their memorable hiftory of the deli
veranceofthelewes under Haman was firft written in
the Perfian language,£/?^.p.3 2 .and he who wrote the
Booke of B 'fiber ', borrowed the hiftory out of that
booke, Thefc things which are borrowed from the
Iewilh hiftory ; as the fa<5ts, of thofe regiftratein the
Bookes of the Macchabees^ Hcb. 1 1 . So fade out of the
prophefie of ? Enoch , borrowed the hiftory of the ftrife
betweenecJ^/V^/andthedivell about the body of
c^^y?y.SotheApoftle#V£.ii. outofthe traditions
oftheIewes,borroweth,that£/^wascut with a faw
under Menaffe. So there are fundry proverbiall fpee-
ches in the Talmud^zs Cafi out the beam which is in thine
owne eye^and then thou Jh alt fee clearly to cafi out the mote
that is in thy neighbours eye,Mat,y.$ . So it is cafi er for a
Came 1 1 togoe therm the eye of a Needle, CMatth. 1 9. 24 .
So it is hard to kicke againfi prickc s^A 'ci .9 .5 . Some of
our Divines, to prove that the Apocryphall Bookes
arenotCanonicall Scripture, ufethis midft ; becaufe
they are not cited by the Apoftles, in the New Tefta-
ment.-butthisis falfe,for the Apoftleciteththem,/^. I
1 uAnd ScahgcrinhisEufebiavis^i'OVCthoutot Geor-
gia Cywcllusfhatthe Apoftle citeth many teftimoies :
out ofthe Apocryphal! Bookes,and outofthe traditt- j
ons ofthelcwes. Asi»/^w, that Salmon maried, m- \

hak

In Tbhat language the Scriptures were Written.

hab. 54/w#,hisgenealogieisfetdowne,i Chro.i. but
not whom he maried, this Matthew had by tradition,
CKdtth.i.f.

T hings in the Heathen hiftory, which are not neccf,
fary tobeknowneto the Church, the Scripture paf-
feth by them,and remitteth us to Heathen Hiftory,and
faith RiWiTbe reft are they not written in the bookes of the
Chronicles ofluda andlfrael < and when the knowledge
ofthemis necefTary tothe Church,itborroweththem
out ofthe Heathen- hiftory, and inferteth them in the
bookeofGod.

Thefe things which were written out ofthe IewHh,
or Heathenifh hiftory were not fanftificd, untill they
wereinfertinthebooke of God : therefore TcrtulUan
writing to his Wife,and citing that wcri^EviU/peeches
corrupt good manners, i Cor. 15.33. faith* Memor illiut
verjiculi fanclificati per Apoftolumjhc Apoftle fandifi-
ed this verfe when he borrowed it from the Heathen.
And as a woman that was heathenifh , when fliec
became a Profelyt, fhee might enter into the con-
gregation, and a lew might marry her: fo thefe
Iewifh and Heathenifh hiftories, God fanftified them,
that they might enter into the Congregation and
become holy Scriptures , and fo the holy Spirit
fweetned the fait waters of Jericho, that the children
of the Prophets might drinke of them, 2 King. 2.
21.

There are many proper names fct downe in the
Scriptures which are not Hebrew names, but fome
of them are Chaldec, fome AfTyrian and fome Per-
ficke names, /^ .39.3 . And all the princes ofthe King
of Babylon came in, and fate in the middle gate, even
NergaLsharczer, Samger Nebo, Serfcchimy Rabfaris,
Nergal Sh.irezer, Rabmag, with all the rcfidue ofthe
Princes ofthe King of Baby Ion. And that we may know

Iiiiiii what

Heathen fenrence*
were fan&ified by the
Apoftle* when they
cited them.

Many names in tke

Scripture which are
no: Hebrew namei.

S>8

Exer citations ViVtne.

Libi-

what names are Chaldee names, what Syriackclnd
whatPerficke. Marke this Table following, concer
ning thefe names.and the compofition of them taken
out of Scaligtr*

Neho vellebo.

Mtro,
Schechchach.

Sedraeh.

Sbet^ar.

Tergal.

Vein.

Nomina propria! \Nomimpropria
Chddaorum. \AJSy riorum.

Sbadran.

Sbalman.

TecUth.

Horih.

H*ddM.

Nefcbrotb.
Adar.

Afar.

B*lUu
li\Ofe*,ihevelOf*.
II Chafcbtn.

13 JV*.

14 Phut.

1 5 Pbar.
iGSbar.

Nomina j ropria
Per far urn,.

^trTT~
Tkirm
Tbtri,
Mtthru
P barf am,
Pbarti.
Sfiber.
Zero
^Datba.

Excmpla.

Chad

Kemp it

d nez.**n

Salman-affer

CX 2, p.

- 1

\Affar-haddjn
ex 9. T.

Sen-bdUt
exi 3.10.

ex v 24,7.

\Hcvil mira-dach
ex 13 i 20.

\Nebo ^ar adan
'«i U 12.

Sen cberib
ex 1 3 4.

Teghth pbxl-fifsr
6x3.14.9.

Acbos ocbss,
Tbu.
Thcna.
Setfaa.
lyThr*.

K^velKatt,

2 6 Ka»a.

Exempt*.

Mubrt-datci
ex 4.9.

Acb&fvt-rojb.
ex I9.ttf.15.

Jrtwhat language* the Scriptures TttereTbrittcn.

How fhall we difccrncin what language a booke was
written f

There be two fpeciall notes whereby wee may di-
fcerne this 5 the firft is Interpretation,and the fecond is
Allufion.

Fir(t is Interpretation, whenthe Spirit of God inter-
preted a ftrangc word, into another tongue; then the
booke was written in that language,in which the word
is interpreted. Example, EJth. 9. Pur this perficke
word is interpreted by the Hebrew^^/,therefore the
booke was written in the Hebrew, and not in the Per-
ficke tongue by Mordccai^ox by him who firft wrote the
booke. Example2. AbbaPatcr^ Rom. 8. is.Abbais the
Syriackword, and Pater the Greeke word, becaufe
Abba is interpreted by Pater •, therefore the ApoQle
hath written this Epiftle in G reeke,and not in Syriack.
And fo Thomas is called Dtdymusjob. 11,16 .therefore
theGofpelof lohn was written originally in Greeke,
and not in Hebrew. So Heb.j.i.Melcb/fedeck the King
of Salem, firft, by interpretation K ing of rightcoufheJfey
and after that King of peace. The word Mclchifedeck
which is one word, for the underftanding of the Gr#-
cifing Iewes hce divideth it in two, and flioweth in
Greeke, that Salem fignifieth/^^c, and Zedtk luflitta^
rightcoufneffe ; as ifyee would fay, frugifer^ qui fen
fructumjornifer quifert cornna: here becaufe the inter-
pretation is in Greeke, we may know that this Epiftle
hathbeene written originally in Greeke.

The fecond note to know in what language bookes
have beenc written, is by the Allufion ofwords in the
Scriptures. For there are many allufions in the He-
brew,andinthe Chaldee tongue, when they are tran-
flated in the Grecke or any other language they lofc
that grace, asCsbbalis Lj^^r & Cebhclis ]a nf]2^
Cobel apudTorgumiJlas eft cali^are, but lob. x.5«yA)J p£V

Iiiiiii 2

Anfvt.

Toknowinwrhat
tangui^eabookc was
mitten

fiJbp®- gemims.

Ad i$,8 Etimat by in-
tetprctation^rfgtti,
this word Ma£zt is
degenerate m a Greeke
word, there fore this
booke was written in
Greeke.

« »

E'egansParammafa j
apud Tbargumiflas inter,
Cabhal & Ceb.iel

10Q

Exercitations Divine. Lib. i

kveh .

Elcgens paranomafiit
apud Syros inter
tirgbna if Ht*

j5iviJcJeco*f?tde,
Serradi%i<to,fec9m

Cottclnpon*

ip-IJ ■ffxoliu.^AtVH, yjj. n noli* aCti « H$]iKct.@iv. ^nd the light

fhinedindarkenejfe^ and the darkeneffe comprehended it
not • Here the fweet allufion which is in the Chaldce,
perifhethintheGreeke. So loh. 10. i. s^i^r^
MIkWp** falh *vx»v, the Syriacke expreffeth it by a
fwcet allufion Min tirghna letira^ which is not in the
Greeke,\vhere the words fall alike which will not fall
out in other languages. Therewrasa queftion betwixt
Origcn and Afr teams ^ whether the hiftory o(4ufanna
was written in Hebrew or in Greeke. Africanus de-
ny ed that it was written in Hebrew, but in Greeke,and
he proved it thus. WhenDaniel examined the Wit-
nefles who teftified againft Sufanna^ he toqke the wit-
nefTes apart and enquired at one of them, under what
tree he faw her commit* that villaniejhe faid it was %9&
the Lentifli tree; then Daniel alluding to this fayd,^,
The Angel of God hath received fentence of God to cut thee
inpects. So he inquired at the other, under what tree,
he faw her 5 heeanfwered, ^W<r-7 VndcraVrimeirec
ThenDamel&yd^i^ The Angel of the Lord waited
with the fwordto cut thee in two. Africans by this allufi-
on cf words gathered, that this biftoiy was not origin
nally written inHebrew^butin Greek*

The Conclufion of this is, the Old Teftament was
firft written in Hebrew/ This was the firft language
by which the Lord fpaketo the Fatriarehes, and in
which the Angels fpake to men, and it was the lan-
guage which all the worJd.fpake before the confiifion
of idhylm^Sck is the mother tongue from whence ma-
ny other tongues a re derived,and it is holden by fome,
to be that tongue, in which we fhall fpeake one to ano-
ther in the life to come. Therefore weefhouldbe de-
fyrous to under ft and this holy language,

EXER-

Oftbejlile of the Scriptures.

IOI

EXERCITAT. XII.

Of the file of the Scriptures.

loh, 7. 46 '.Never mwjpake like this man,

\/T7Henwedefcribeamansfpeech, firft we de-
v V fcribe it by that which is natural!, as whe-
ther he be /#r%*3-' of a weake voyce, or 36*</v>^o^
of aflowtonguc. Secondly, in what language hee
fpeaketh. * Thirdly, in what Dialed hee fpeaketh.
Fourthly, whether it bzSolutaoratio or pi^S- ,in profe
ormeeter. Fiftly, the Property of thefpeech. Sixtly,
the Evidence of the fpeech. Seventhly, thefulnefleof
thefpeech.Eighthly5thefliortnesoftherpeech.Ninth-
ly,the cohercnce,and laftly the efScacic of thefpeech.
Firft ,we defcribe that which is naturall,and procee-
deth from fomedefeft of the organs, as if hee-fpake
with a weake voyce,or be of a ftammering tongue, or
thicke lippes, which Exod. 6.12. are called Vncircum-
afed lippes : Contrary to this is a thinne lippe which is.
afigneof Eloquence, lob. 12.20. for thefe who have
thinne lippes, commonly are Eloquent. CMofes the
Penman of the holy Ghoft, although hewasdefe&ive
in fpeech^yet reade his writings, and yee fhallfeefuch
eloquence in him^that no Heathen could ever match it}
and as it is fayd ofPaul, when he was prefent in perfon
hewasweake,2 C^jvro.io. andhis fteech bafeandcon*
temptible^yet his letters were weighty and power full : Co
whatfoever want or infirmity was in Mojfes perfoa,yet
there was no want or defeft in his writings.
Secondly, in what language he fpeaketh. The holy
■ liiiiii 3 Ghoft

The write?* of the
Scriptures although
weake in perfon yet
powerful! in word*

10Z

Exer citations Divine.

Lib.

The Old Tcftamcnc
was written in He-
brew,and the New in
Greekc-

The Hebrew tongue
Icndeth to many,but
borroweth of nonet

»VW Rltbntus.

*)\i}Caymtv,

TnvhnOramfilutt,

Dm mmn
IHidapudHebr&s.

j Ghoftfpake and wrote in Hebrew in the Old Tefta-
ment, and in the New in Greeke. Hee wrote the Old
Teftamentin Hebrew,a language which had this blef-
fingfpokenofintheLaw,£>^.i8. u.Thoujhalt lend
and not borrow, fo this language ilendeth to many Nati-
ons, but borrowes of none.He wrote the New Tefta-
ment in Greeke, a moft copious and fertile tongue,
which was then Lingua communis to the Iewes, al-
though not vulgaris.

Thirdly, in what Dialed he fpeaketh. The Dialeds
of the Hebrew tongue were fundry ,firft ,X> ialcfftu Hic-
rofolymitanay that Dialed which was fpoken in Ierufa-
lem and about \t,Aci. 1.19. In </><* A***^. In their owne
Dialect, or proper tongue. So the Dialed ofthe Ephrai-
mites, who &yd5Sibbolethandnot Shibboleth, lud. 12.
tf.and the Dialed ofthe Galileans, as Peter fpakein the
Galilean Dialed, M atth.26.j3. So in the newTefta-
ment there are fundry Dialeds as lonick, Dorick and
Attick,&c.

Fourthly, whether it be in profe or in verfe. The
Iewes divide the Old Teftament according to the ftyle
into Charuz, rithmumyShtr carmen, & Halatza^ Orati-
onemfolut am 5that is,profe.

Hharuzissolutaoratio, hxxtin fine Kit hmo colligata-,
that is* it beginneth in profe, butendeth as it were in?
mceter,fuchis/*£.

Shir,canticum?Nnttcn in meeter, as the Pfalmes and
Canticles. |

HaUatzajNtittcn in profe^fuch are the Hiftories and
the moft ofthe Prophets. .

Fiftly,thc property of thefpeech. The phrafe m
Hebrew is much to be obferved, for in the Hebrew it
willfignifie one thing, and in other languages, ano-
ther thing. /

Example,iV#w.xp.2o. Dies mmeri fignifieth A fen

, da)tsy

Oftbeftile of the Scriptures.

iqj

daycs^o Homines numcri^Gen.^. 30. A few mcn^Dcut.
q.ij.Ezck. 12. \6.S0Efay 10. i£. The reft ofthcTrccs
of his Forreftfh>iW be number f hat a child may write th$m^
thatis ,Thcy frail be few. In other languages this phrafe
would fignifie many men^nd many trees \&c.

Sofomephrafesof thciScripturcs have a contrary
Signification with the Hebrews5as Zack.w .24. Afccn-
dit vifio a mc,thztis,It pen/hed. So le r.q.j* 15. Moabis
ftoy led and gone up out of her Cities^ that is, Shee is de-
ft royed. S ometimes againc it fignifieth to waxe and en-
cveakjLSiKing.ii.tf.BeUumafcendit The battellw-
creafed. So Pfal. 74.23. The tumult that arifes up againji
thee afcendeth,thatis,Increafeth continually.

So Levarepeccatum is to take off the burden of finne,
Exod. 1 0.1 7«and lohn alludeth tothis,i.2p. Behold the
Lambe of God that taketh away the Jinnes of the world.
And Levarepeccatum^ to take up the burden of finne,
Lcvit. 5. 1. So Sakal, Lapidare cjr E lapidarc, fignifieth
ey ther to caft ft ones upon a thing,as D eut. 2 2 . 1 4. or to
take away the ftones out of a placets Efa.62 . io.
Another example, 1 am like a drunken man whom the
wine hath gone over ?ler.z^.p. thatis, whom the wine
hath overcome, but Matth.26.39. Letthti cuppe pajfe
over w^that is3let it not touch me $ in a contrary figni-
fication. So Gen. 25.1 S.Cecedit coramftatribus fuis, He
dyedinprefence of hu brethren^ but the Seventie tranfla-
tcd it **lo-A?He dwelt before his brethren.

TheNewTeftament ufually followeth thefe Ho
braifmesoftheOld Teftament3as Hof.S.S.Avefelw
which there is no pleafwe^Rom. 9. 21. A veffcU ofdifho-
nour.So 1 Sam. 2 1 # 5 .Theveffe/s of the young men arc ho-
1% 1 Thcff.^.^.That ye may knew topoffeffeyourveffcls in
hol/:;e(fc.So Exod. 1.8. there arofc a new King in *s£gypt
who knew notlofeph^Matth. 1 1 . 1 1 . there arofe not a grea-
ter than Ichn the Baptift.

Iiiiiii 4 ?o

Some phrafi* with the*
Hcbrewcs lure a con-
traryfigjuficatwn.

*~)pQ tltptiare
" 'lElapidar

ThcNewTcflamenc
nfeth often times the
Hcbraifmcs of the Old.

io4

Exer citations ViYtne.

Lib.

Difference betwixt
HtUenifmus &
Grxcifms.
HeBewfms quid.
The Seventy follow
th e Hebrew3ChaIdee
and Syriacke in many
things.

riion

'if 4.

vemuto.

Amos 8.7. and 2 Sam,
a. 26.Lament.520.

- "XJUemitts*

The fimplkity of the
ftilc of the Scripture is

admirable.

So in the New Teftament there are many peculiar
phrafes which are found in no other Greeke writers,
and here we muft di&'mguiftiwter Hcllenifwum & Gra-
a [mum. B client fmus is that fort ofphrafe which the Se-
venty ufe,for they tranflating the Scriptures for the ufe
of the grecizing Icwes,followedthe Hebrew Chaldee
and Syriacke in many things, fo that they have a pecu-
liar ftile which is not to be found in other Grceke wri-
ters: example,^* in theNew Teftament fignifieth
wrath and Poyfon7Reve. 18. 3. Ex vino veneni, that is,
poyfoned wine. Solob.^.6. Thereafonof this is^be-
caufe Hhema in the Hebrew, fignifieth both wrath and
poyfon. Another example, Cor w^.^.Deathis [wallow-
edup in vittory : the Seventy hath it *i*& In perpetuum,
but *%& doth not {ignifte perpetuus zmongft the Hea-
then^why doe they then tranflate it, For ever < becaufe
the word Nctzahh fignifieth Vtftory and Eternitie*
A third example,(^#. 8 .2 1 . Dixit adcorfuum dominus;
But the Chaldee faith, Bemerta ^1** tiyw *»7« which
phrafe the Evangelift/^# foil weth; but this is not a
phrafe ufed amongft the Greekes. A fourth example,
Give us this day, our daily breadyMat. 6.1 1 .The Greeks
fay,?w»«or Panem qnotidianum, but the Syriacke hath it
kv^Eiov. CraftimwpanemfhztbxeaA which may feedeus
to day and to morrow. SoIam.^.t.The Lord'exaltetb
the humhle^butzccording to the Hebrew and Syriacke
phrafe, to Exalt, is to lift up on the CrofTe,/^-8.2 8.
When jce have lift uf the Sonne ofman,or exalted the Son
tfmanjkzi is, lifted him up on the Crofte. Thefe par-
ticular phrafes ufed by the Seventy would be marked. .
And befides thefe,if we fhall 1 ooke more nearely to the
ftile oftheScripture.as to the fimplkity of it, thenwe
fliall much more admire it, 1 Cor. a. 4. M) preaching
was not with int icing words of mans wife dome, butinde-\
monftration of the Spirit, and of power.

Againe

Ofthcftile of the Scriptures,

105

Againethe Evidence of the ftile, the judgments of
GodareXetdovvnefoperfpicuoufly in the Scripturc,as
ifa man were looking on with his eyes; this iscallcd
«vlo^h: by the G rceks,as we may fee in the deludge, the
overthrow of Sodom, and the miracles in the Wilder-
nes,fet downc fo clearely before us, as if we had beene
eyewitneflesofthem. See a notable example, Pfil.j.
12.13. By a borrowed kind offpeech he fetteth forth
the judgements of God which were to overtake the
wicked, as if we were looking on.lfhe turne not, he will
whet his Sword, he hath bent his bow, and made it ready,
he hath alfo prepared for him the wfiruments of death: fie
hath ordained his arrowes againjl thepcrfecutors.

Eightly, the Fulnefle of the fpecch. The Greeke s
call this &7..H wherein nothing is wanting, neither in
the enumeration of the parts, or explication ofthecau-
fes^or reciting of the circumftancesjforthe holy Ghoft
fetteth downe all thecircumftances belonging to the
purpofe: So the Apoftle Rom. 1 .defcribeth at large the
vanity and impiety of the Gentiles. AndRem.i. the.
hypocrify of the Iewes,and C^.3,be maketh a ful de-
fcriptionof the corruptions ofman, reckoning up the,
parts. There is none righteous, no not one,verfe. 1 o,There
is none that underflandeth, there is none that feaketh after
GtdjVcrf* 1 x .They are all gone out of the way, they are al-
together become unprofitable, there is none that dothgood,
no not 0 nc,vcrfe.\ 2 .7 heir throat e is an open Sepulchre,
with their tongues have they u fed deceit e, the poyfon of
t^ffpes is under their lippes, verf. 1 3 .Wbcfc mouth is full
ofcurfingandbittcrneffe,vcrf.\.u. Their feet e isfrviftto
jhed blood, vcrf. 15 . D cftrucJion and ?n:fery are in their
waics,<vcr.i6>Andtheway of peace they ^have not known,
vcr .17 .And there is no fear 'e oj "the Lord before their ens,
wrf.\%%

I Ninthly 5the Shortneffe of the fpeech ; and here we

cannot

^olUocitlatj.piki
cum quit ipfc vifa.

$li&7i{.

The holy Ghoft fetteth
downe allcjicumftaa-
ces belonging to the
purpofe wherc«f he
intrcatcth

io6

ExercitattQns Divine.

Lib. i .

Every word of the
Scripture carricth a
weight.

All things in the Scrip*
cure ^e fit Jy joy aed.

Otje&

;Howfentencesinthe
Scripture fceming to
difagrce cohere rery
well.

cannot enough admire the fulnelTe of theftile and the
fhortncfTe oi: it,and that which Cicero fayd o^Thucyci-
des may here be applyed fitly, Eum ejfe adeb plenum re-
fertumfa rebus yut prope verborum numerum^ numero re^
rumex&quet, That every word carried a weight with
it,and therefore we may call it Laconic* Scnptura.

Tenthly,the Coherence : all things in the Scriptures
are fitly joyned and coupled together. The Heathen
fayd that there were three things unpoflible, Eripere
lovifulmen^Herculi clavam^& Homer o verfum $ to pull
lupiters Thunder-bolt out of his hand, Hercules Club
out of his hand, and a verfe from Homer -y for they
thought, that there was fuch a connexion betwecne
Homers vciks,that not one verfe could be taken away
without a great breach in the whole worke : but this
may bee much more fayd of the Scriptures of God
which have fuch a dependance and connexion, that if
yee take away but one verfe,the whole thall be mar-
red.

Butit maybe faydthat there are fentences which
feemenotto cohereoragree fitly together, Gcn.^S.j.
And as for me when 1 came jrom Padan^ Rachel died by me
in the Land of Canaan in the wayy when there was but yet
a lit tie way to come to Ephrath, and I buried her there in
the way ofEphrathjhefame is BethlehemyVerf. 8 . o^W
ifrael beheld Iofephsfonncs, How doth thiscohere with
that which goeth before , it would feeme that there is
no dependance here 6

They cohere well enough with the words going be-
fore $ for Jacob had adopted two of lofephs children,
then hee giveth the reafon of this adoption in thefc
words; asifhefhouldfay, whereas I might have had
moe children by my firft wife Rachel^ if fheehad lived;
it is great reafon that I fupply this defeA in her, by
placing foniein fted of thefe children?whkh (he might

have

Of the ftile of the Scriptures.

107

have borne tomes and Iadoptthofethy fonnesfmce
flic is dead.

The fecond place which feemeth to have no cohe-
rence with things going before, Efi. 35. 2 1. Take 4
lumpc offigges, and lay it for a plaijier unto the boyle,and
he fballrecovcr^jcrf.ii.Ezcktas alfohadftydwhat is the
fgne,that I jhallgoc up into the houfe of the Lord What
coherence is betwixt thefe words,and the wor Js going
before i

There is a right coherence here, and hee fetteth
downethat laft, which was firft for brevities caufe 5
which is more at large fetdowne in thebooke of the
Kings 5 and therefore Imius tranflatethit well,[/^/<?-
mer. ~\ Inplufquam ferfetfo^Efay had fay d.

ler. 40.1 . The word which came to Jeremiah from the
Lord^crc The words following feeme not to cohere
with the former.

The beginning of the fortieth Chapter, with the fe-
venthVerfeoftheforetiefccond Chapter, and thefc
things which are infertbetweene them, doe containe
but the occafion of the prophefie, to wit ; when Godo-
liah was killed, the reft of the Iewes would have gone
into^^y^ which IcremUh forbiddeththemto doe.
And it came topaffe ten dayes after, Chap. 42. J.drc this
fhouldbee joyned with the firft Verfe of the fortieth
Chapter,and all the reft fhould be included in a paren-
thefis.

As wee havefpokenof theftile of the Scripture in
generally fo let us obferve the ftile of fome of the
writers in particular. Efiyes ftile differed much from
the ftile of Amos, he being a Courtier, and hee but a
Neat-herd. So the ftile of Ezekiel differed from the
ftile of the reft of the Prophets: he called himfelfe The

1 Sonne of man, not becaufeitis a Chaldee phrafe, but
becaufeofthe excellent vifions which he faw,therefore

Anfw*

io8

Exercitations Divine.

Lib.

Conclnfioiu

Go<3 gayr excellent gifts
to his Secretaries, for
the good of his Church.

Paul Converted moe by
his writing, than by his
preaching.

• he is called the Sonne of man,xhzx'\sy an excellent man 5
as lefts Chrift in the New Teftament is called The Son
0/***/*, that is, an excellent man. So this is peculiar
to lohn the Evangelift, to call Chrift the Son of God
a^©-, for the Chaldees and the Talmud ufually call him
fo : lohn oppofed himfelfe to Ebion and Cerinthus two
Iewes who denyed the divinity of Chrift, wherefore
he hath ufually the word hiy^i Ioh.$. 7. which was
frequent in the Chaldee paraphraft, and read often by
the Iewes.

So there are fome things peculiar to ?aul^ forhee
ufeth fome words according to the manner of the
fpeech in Tarjhsjh aniCilicia, Colo ff. 2.1% . ^^^j^
in their language ,fignifieth infidiofe alter i pr tripe re pal-
mamSoiCor.^. Mans day according to thephrafe
ofTarjhtfttis put for the time of judgement s becaufe
they had fome appointed times for judgement.

The Conclufionofthisis, here we may admire the
wifedom of God, who gave moft excellent gifts to
his Secretaries for the edification of his Church.Mofes
was amanofflow §eech,andof a (low tongue, and Aaron
muft be hisJpokefman,Exod.^.Tet Moyfes was mighty in
words and deeds,Ac~i. 7. 22 . It is fayd 01 Pauljhat his bo-,
dily prefence was weake, but his letters were weighty,
2 cor. 1 0.1 1. By preaching he converted many, from
lerufilcm tolllyricum^Rom. 15.19 . butbyhislettershe
converted more, both in Eur ope, Africa and Afta ± fuch
was the majefty and grace in his writing, that they ac-
knowledged it to be from the Lord.

EXERCITAT.

UJIM1I «JL |l— l»

The Hebrew Text is not corrupted.

109

EXERCITAT. XIII.

Tl?at the Hebrew Text is not corrupted*

PfaL up. 140. Thy word U very pure : therefore thy
fervent Irvetb it.

T^e Church of RomejXiat they may advance the au-
* thority ofthc vulgar Latine tranflation,whichthey
have made canonicall 5, doe labour to difgracetheorir
ginallText,the Hebrew and Greeke,holding that they
are corrupted in many things.

M after lames Gordon our Country man, obferved
foure diftinft periods of time. The firft period, he
maketh to bee the Iewes Synagogue before Chrift
cameinthe fiefh^ hee granteth that at this time, the
Hebrew Text was not corrupted by the Iewes. The
fecond period of time he maketh to be from theafcea-
fion of Chrift untill the dayes of Htereme and ^Augu-
fttr.e^ and hee faith, that in this fecond period, the
Iewes went about to corrupt the tranflation of the Ser
venty : becaufe the Chriftians then began to ufe argu-
ments taken out of that tranflation againft them, as
lujline Martyr teftifieth, writing againft Trifho. The
third period he maketh to be-after the death of Saint
Hierome untill the time that the Talmud was compo-
fed and fet together, and then hee faith, there arofe
great contention betwixt the Orientall& Occidentall
I IewesrC the Oriental Iewes were thofe who .dweltupon
the Eaft fide of£ffp^to mBabylon Media and Perfia,
thofe Peter called the Church at Babylon j.Pet.- .13. The
Occidentall Iewes wercthofe to whom he wrote, Scat*
\ teredabreadtn Po^HS^jaUttafiappadocia^Ali^e^lithyaia^
1 iPet.t.u)

The Church offlowc
makcih the vulgar La-
tine tranflation to be
canetticall,

" C&troverf. 1;

Whit Irwes were called
Oriental!* and what
Occidental]..

Exercitations Divine.

Lib

The Iewes kept faith-
fully thcbookeofGod
without corruption.

rheTcWGinambred
the Verfes, Wordsand

Letters of the Bible.

They would write no
language but in He-
brew letcers.

P*M.i.)becaufeofthe diverfity of their reading,and
corruptions in the Text. He faith that the Iewes met
at Tiberias Anno 5 o8.and there fet downe the Points*
and made their Major a to obviate this, that no more
corruption fhould inter tnto the Text. The fourth pe
riod he maketh to be after the Iewes had met at Tiberi-
as $ they decreed that none fhouid ufe any copy, but
fuch as were corre&ed by the Maforeth, and fo from
thistimehefreeththc Text from corruption ^ but he
laboureth much to prove that the Hebrew Text was
corrupt before, and that the vulgar Latine is found and
free from corruption, which was translated by Saint
Hicrome under Pope Damafus ^andfo continued in the
Church of Rome.

The Iewes to whom The oracles of God were commit -
tcd^Rom. 1 . 2 .(therfore it was called Their Lar»\ I oh. 8 .
1 7.) would they have corrupted their owne Evidents?
Auguftinecallcththc lews Capfarios nofiros^ who faith-
fully keptthebookeof God, and referved it unto us
without corruption, and he faith, Dtjperfos efteludtos^
infidelesut tcflarcntur Scriptures effe vcras. The unbe-
leeving Iewes were fcattered through the world, that
they might teftifiethe scriptures to be tine : and fhall
we thinke that the Iewes would have corrupted the
Text, who have numb redthe words,Ietters,and verfes
ofthe Bible ? and R.Zadd:*s hathnumbred the letters
words and verfes, and fummed up all the verfes at the
end of every booke,and they have obferved that al the
letters are found in one verk,Zcph, 3 . ?.as alfo foure of
the finall letters : they carrry fuch refpedi to the Law,
that if it but fall to the ground, they inft itute a faft for
it.

Tbefuperfti iousIewesatthisday,arefocarefu!lto
keepe the letters and words ofthe Law,rhat they will
have neither Chaldee, Syriacke, nor Hebrew words

written

The Hebrew Text is not corrupted.

i ii

written, bur in Hebrew letters ; and it grecved them
when they law in Ongcns Hc.wtpLi, Hebrew words
written in G rccke Chara£ters,whcn they faw the co-
py which was prefented to of lexander the Great, ha-
ving the name of/ehva ft ill written in G olden letters,
:hcy were much greeved at it, and when they fee any
thing changed in our copies now, in difdaine they call
it,Hbjmcjl) fcful facl gelabbim^xhatiSy Pcntateuchus ra-
(orum CMonacborum^ the Pentateuch of the fliaven
Monkes.

The Iewes after the death ofChrift were difperfed
imongft many Nations and they never met together
againe ; and albeit they would have corrupted the
Scripture, how could they have fulfilled all the Co-
pies?

>5f//tfr«f/»makcththisobjeftiontohimfelfe. Some
men will fay,that the Hebrew Text was corrupted af-
perthedaies ofS.#/m?/^and Augujline. He anfwo
rcth, that Augupns reafons ferve for al1 times againft
the corruption of the Hebrew Text: And Serrarius
acknowledged, that there is but fmall or no corrupti-
on in the Hebrew Text, & he maketh a threefold cor-
liptiortj The firft Phyficall,the fecond Mathematical,
ind the third Morrall. Phyficall corruption he maketh
:o be this, when it wanteth any member whic h it (hold
have. Mathematicall corruption he maketh to be this ,
when there are ibme faults in the print which we call
W**fji*le .And a morrall corruption he maketh to be this
vhen one of purpofe goeth about to corrupt the Text,
md in effedt he commeth to this, that the errors which
ire found in the Text are but errors in the print and not
in the matter.

But now lately there is one rifetiup,called3/^^^,
who hath fet himfelfe to improve the original Hebrew
Text,and to prefer the bamaritanto it as the original!.

VUeGuUkl

At )tocttgio.

h?iD3 win

C3>hSji St*

Be Harm lib i.Cap.i*

Dc verba dei.

Serrarius in prolegom.
Bib I tans,

{Vhyfica (ca
Matuemath
AI oralis.

II*

Exercitations Divine.

Lib

I Difference betwixt

I hebr<eo-f&maritano-
I fam.iruana,ia their
Copies,

Rcafons to prove that
the Samaritan copy if
not the ori^inalj,

Rfiafon i«

culwalitnia* * •

Reafon 2;

Tht Samaritan diffe-
i-cth as much from th:

originally the 5m«-
fydoe.

We muft put a difference betwixt Hcbr&o- Samaritana
and Hebr&o-famaritQno-fomaritana* HebrdO-fiunaritana
is that which Meyfes wrote from the Lord and delive-
red to the lews* it is called Hcbr<eo-famaritana,bccauCc
the Hebrew was writteninthe Samaritan Character at
the ftrft,and fo kept ft ill till after the captivity, and this
we grant to be the firft and originall writing by which
the Church fhould be ruled.

But that this Hcbrao-famaritano-famaritaua fhould b
the firft originall,that in no way muft wegrant,and th
reafonsarethefe.
Firft,the Samaritans were idolaters they were brought
outofAJfyriaby Salmanejfar, and they cre&ed a falic
worfhip in We^forthe which they were hated by th
peopleofGod, Ioh.^. They branded them alwayes
with thefe two letters, (7/w//# Zainjhttis^ft range wor.
jhip. The Lord concredited his oracles to his own peo-;
ple,I>wf. 53,4. The Law is the inheritance ofthecongrc*
gationeflacob.Tlicvcforcthc Law was not committed
to their cuftody,who were not Gods people, they had
no right to his inheritance.

Secondly ,ifthe Samaritancopy were the originall,
then it fhould follow that the Church hath wanted the,
true originall Text until the yeare of God,i626.wheni
Petrus deValle brought it from Damaftus.
The Samaritan Copy -differed as much from the ori-
ginal!, as the Seventy doe j but none of them hold that
the tranflation of the Seventy is the originall by which
all others fhould be tryed: why then fhould they give
this prerogative to the Samaritan Copy, to be the ori-
ginall i this Samaritan Coppy addeth to the originall
Text which was The inheritance oft he Hrvcs, Deut.3^ \
4.& diminifheth alfofrom it. It addeth to the originall
Text,/^.2i.twoVerfes/36. 37. Verfes. SoGen.4.
it addeth a long fpeech.-or conference betwixt Cam

and

The Hebrew Text U not corrupted.

»'$

and Abel which is not in the originall Tc xt. So Targum
Hierofolymttanum fupplycth the fame 2 8 .verfes here,
which are not in theoriginall Hebrew Text, a con-
ference betwixt Cam and Abcl^ whether there be any
providence of God or not i or whether there be any
reward for the juft, or puniftiment for the wicked i
Abel holdeth the affirmative, and Cain the negative
part. But this note of the utiafercth mthemargent
fhould not be read this wayes, fefu pefuki btmt&egno
pefuk. Viginti otto vcrfta defiderantur in medio hu\us
verftu, There aretwenty eight Verfes wanting in the
midft of this verfe. But it mould be read this wayes,
Pcfukimfafckin bimtz,eghnoth fafuky that is, There are
twenty eight verfes whofe fenfe endeth in the midft of
the verfe : therefore when the Scripture faith that
Cain talked with his brother, it was to perfwade him
togoeouttothefield, & not that he had a long confe-
rence with him^ Both the Samaritan Copie then, and
the Tar gum oflerufalem wrong the Text as defe&ive,
putting in thefe 28 .verfes which the Spirit of God ne-
ver indited.

If this amaritanCopicwere the originall Gopie,
what is the reafonthator/Vr/s fettethit notdowne in
his 0#/*/>/rf, as hee hath done other tranflations ? and
what is the reafon that Hier&me never citeth it; nor
followeth it in his tranflation,if it be the originall i

Fiftly, themanner of the Saiparitans writing fhew-
eth that this was not the originall which (JMojfes re-
ceived from the Lord, and delivered to the people of
God afterwards, as you may perceive in the page fol-
lowing,out of £W. 31. from verfe i*.toi8.

Kkkkkkk

&afi>*4%

Rtafon ji

11jL

■wan I

Exemplar
Sam&ri-

Exerciutions fli<vine.

Lib.

h^n

tiebrakt

•majors* <v <5 ^-2f ^i>jirat-^^a
us* sir &f4#A>Z>w\*»' vjff-y-fjrsjjT

m n «V- laKVn^o* SK'S-nrp-na-v i
*** » ftrmt-'a-i n » tp n • > n n a u>

«i: :it a'i *.- 3 k • » a • n y n *?

ts> -ip- >a

» aiimav
mn is

CD * ♦

V ~) P

O 10TI3

•n a t^rvrp k
•r-n QTV^Sn a
3 j n a x S a-n a

>ay • anpo • ^ >

ama^no •— ;t$

• p.n 3 ^ • n a v

N^iaT-ipyn

Dniat^ i
onS •>*> n
•n^yn •Ln a
n -n •' p b a n
y ? • cd | a i
• \ y * a ts> n

* aaniBtcn rrro'Ti -mia-ma^n

caSiy Tina •onnvb •na^n#n«

n ♦n'n^'h^i^^', >oa- jai-M* a

rviyv'n^yna ♦ D'TntPBr»3#caSiyS

p n > r na a? * > y > _a p n

The Hehew Text is mt corrupted.

i>5

LMofi dicendo. & i m Utintfc.
Jfrael dicendo, nunc it la
tete : quia fignum eft
ves per generations ve ft roe

ego Jebeva fantttficant vo s.
S a b ba thum quia fane turn
froftnates illudmorte merieter , qn U
in ilia opus utique exeinde tar
la e medio fepulorum fuernmtf t x
bcrU cfm , & in d i %

Sabbathifabbatulu fan ctu m

fattens *- pus in d ie

merieturx & obfervanto ft li$

fabbathumjelcbr an do
fa bbaihum per generations (not fadere ater n o
in ter me & inter flies Jfrael fignum e r it
in aternumi quia fex diebus fecit Ie bov a
c eelum et terram & in die

f eptimo quievit et refiiravit

Exed.31.11. i^indthe L ordffiake unto CM efts faying J In EngU&thui;
1 ^.Speake thou alfo unto the c hilar en of Jfrael, fay ing,ve

itisafigi

Et dixit lehov*
at loquere flies
Sa bbatha meafer ha
in ter me & inter
adcognefcedu
et obfcrvAte
e rit iMi*
em nisfaciens
tin i ma il

di ebm opera
fe ptime

I e heva t omnis

iHefabbathimorte

Jfrael ipfun

rily my Sabbaths pall ye keefeifor it is afigne betweene me
and you, throughout your generations, that yee may know
that 1 am the Lord that doth J an ft h fie you. 1 ^,TejhaU keepe
the Sabbath therefore :for it is holy unto you : every one
that dcfleth ityJhstlfurely be put to death, for tvhofoever
doth any worke therein, that Soulejhallbe cut off from a-
monzfi his people K\ 5. Sixe day cs mayworke be done, but
in the Seventh is the Sabbath of rcfi,holineffe to the Lord,
fphofoever doth any rv or Ice in the Sabbath day hcfhallfure-
lybeputtodeah. 16. Wherefore the Children oflfrael
Jhall keepe the Sabbath, to ohferve the Sabbath throughout
their generations, for a perpetual! Covenant. 17. It is a
figne beiweene me and the children of ifrael for ever: for
in fixe dayes the Lord made heaven and earth, and on the
fventh day he rcfiedandwas refefi)ed.

Kkkkkkk 2 Obferve

Exer citations "D'vvine.

Lib.

y • s - ■

rrron

Obferve the forme of this writing of the Samaritan,
andyce fhall finde it to be meere Cabbalifticall, by
which they wouldfindeout "the diverfe readings, in
framing the lines, words and letters, and fetting them
downe after fuch a curious forme, as the Cabbalifis do,
by their Gematrija,notaricon^ndtemura:th3Xisyby the
number of letters, the divers fignifications of them,
and the diverfe fituation and placing of them, they
make divers fenfes in the Scriptures, as by elbham,
zmitthbhajh $ fometimes putting the laft lettersforthe
firft, andthefirftforthe laft; fometimes reading up
and downe 5 fometimes croffewayes, and fometimes
from the left hand to the right : this wemay fee in this
example of the Samaritan Copie, where they fumme
up the obfervation,the breach, and punifhment of the
Sabbath in a round circle; which curiofitity the Spirit
of God never ufed in writing the holy Scriptures.

Chrift fpeaking of the originall Text, and the per-
petuity of the Law which we have, he faith, 0 ne jot, or
one tittle of the Law fhall not fajfe^ inthe originall it is,
\rS\d anfwerabletothe Hebrew W, and^'*, which
is not properly tranflated,^ tittle, as if it made a diffe-
rence betwixt fome letters, as the top of Dalethftom
Rejh : for the Syriacke calleth it Sharat, incifura vel
incifio, the fmall lines which are in ones hand. The
meaning is then, that not one part of a letter, neyther
theleaft letter,norany part of theleaft letter fhall pe-
riifyhence we may reafon from Chrift swords. In that
copie whereof the Lord fpeaketh, i»7* or lod muft be
theleaft letters but in the Samaritan copie /W is not
leaft, but the biggeft of ;'all the Letters : therefore the
Samaritan copie is not the copie which Chrift /pake
of, but the Hebrew,as we may fee by the difference of
the Lettersin the margent here: hence wemay gather
tfaat this Samaritan letter was abolished in Chrifts

time

Tfy Canonical! booh isperijhed

time, and therefore wee ought neyther to imbracc
the copie nor theCharafters, as authentic ke or ori-
ginall.

TheConclufionof this is, if the light that is in the
body he darkencjfe^how great is that darkeneffe? Matth. 5.
2 3. The S captures are the light of die Church, and if
the originall Text were corrupted,how great were the
darkenefTe of the body 1 God hath Conjuntfa inftru-
menta^fa remota injlrumentagratia. Re mot a infirumen-
tagratix are the Preachers and their writings,and they
maybe corrupted. But Canjun&a tnflrumenta gratia
are the Prophets and Apoftles and their wri tings jthefe
the Lord kept from errour and corruption for the good
of his Church*

EXERCITAT- XIIII.

That no Canonic all Booh it perijhed,

Matth. 5 . 1 8 . Heaven andeartb flail fajfe^ovejotjr one
tittle flail no waves vafe from the LawtiUaUbec
frlflled.

T7T 7 Hen a thing wanteth aneffentiall part, this is
V V the greateft want. Secondly, when it wanteth
anintegrailpart, this is likewife a great defeft. And
thirdly,when it wanteth accidentall ornaments. When
the foule isfeparated from the body,hereis a feparati-
onof the efTentiall parts. When a man wanteth a hand
or a foote,then he wanteth an integrall part. And when
hee wanteth his cloathes. hee wanteth fome orna-

ments.

Kkkkkkk 3

There

Owlufi***

vienta J

pdrt'u effentialis
tDefc-)partis integrdis

elm vrnamenfiac-
cidentalu*

Exercitations Vvv'tne.

Lib.

No booke in the Scrip"
tures wanteth any
eflentiall pare.

Vidt lunium in ludavt,
and Perkins reformed
Catholike.

Gods care in prefer-
vingtheSciiptures.

wi?i;m'V8C&}tGr£ci.

Bockes necefifarv for
the Chwrch albeit loft,
yet they were found

There is no booke in the Scripture that wanteth any
eflentiall part ; for the Law and the Gofpel which are
eflentiall parts,are found in every booke.

Secondly, the Scripture wanteth nointegrall part
fince the Canon was fcaled; before the Canon was
fealed they had as much as fcrved for their infancie :
but after that it was fealed, the whole Canon
was compleatc , and none of thofe Bookes perill-
ed.

Great was the care which the Lord had to preferve
the Scriptures. Firft, hee commanded the Levites to
take the booke of the Law written by Moyfes, and to
put it in the fide of the Arke of the covenant of the Lord^
Deut.31.26*

Secondly ,the Lord commanded the King,whenhe
fhould fit upon the Throne of hiskingdome to write a
CopieofthisLaw,D£#M7.i8. and the Iewes adde
further,that he was bound to write out two copies?one
which hee fhould keepe in his treafurie, and another
which he fhould carry about with him 5 and they fay
moreover, if Printing had beene found out then, yet
hee was bound to write them out with his owne
hand.

Thirdly,theLord commanded the Prophets to write
their vifions upon Tables, and to make them plainc,
habak.2.2 .Efiiy 8 . 1 .and the Seventy read it, to be^r*.
ven upon the l/ujb tree^ which is a fort of wood chat
corrupteth not, and it will preferve that which is writ-
ten upon it and it were to the worlds tnd.

Fourthly, when any booke which was necelTary for
the ufe of the Church was loft 5 the Lord had a care
that that booke fhould be found againe, as the booke
of the Law found by Htlfoahy2. King, 22.$. Or the
Lord endited it anew againe, when it was loft^as when
iehojaktm cut the roule of the Lamentations of Iere-

mie

No Canonical! booke uprifled,

nj>

mie, yet the Lord infpircd him a new againe to indite
thisbooketohisScnbc5^^,/frr.3^32.becaufehe
thought it neceffary (till for the Church, therefore he
would not have it to pcrifli.

Fifdy5inthatgcnerall definition which the Babylo-
nians made at Icrufalem^buvmng their houfcs,and rob-
bing them of their goods; yet as Hieromc and Baftlob-
(ervewell, it was a fpeciall providence of God that
they fhould leave tothofe captives, their inftruments
ofMuficke, wherewith theyufedtoferve Godinthe
Temple : that they might preierve iome memorie of
their former worfhip, they brought thefe inftruments
to 2?tf^/ with them5 />/*/. 1 ^7.2. Wc hung our harps on
witlowes. If the Lord had fuch a care of thefe inftru-
ments to have them preferved for his praife, much
more care had hee to have the Scriptures preferved,
which taught them to worfhip ; and he who had a par-
ticular care of the pans of the Scripture, before it was
complcate5and numbreth the haires of our heads^Matth.
10.30. and theftarres oftheheavens^ Pfal. 147.4. will
he not have a fpeciall care that none of thefe Bookes
fhould pcriiTi which are canonicall f

That fable of Efdrasthenis to be rejefled, lib. 4.
cdp.4123.S0cap.1q.21. to the24.verfe, heeftieweth
how the booke of God was loft in the Captivity, and
that E fir as the Scribe, by holy infpiration wrote it
all anew againe : but thisisfalfe^ fee wee not how Da-
niel read out of the prophefie oiler emic^ how long the
captivitie(houldlaft,D^.9.2. The book of God then
was not loft in the captivitie and written anew againe
by Efirtsjzut onely hee fet the bookes in order after
the captivity, gr nihil ad h{z „ fecit \fedai 7*? * Hee did
nothing in corre&ing the booke or God, but onely fet
irdowne in order.
But we reade often times in the Scriptures of many

Kkkkkkk4 Bookes

The lfratlitct kept the
mufic.jiinfli;un»ent> in
the captivity to pat

them in mmdeot the
v\ci ihjp of Cod.

The fable of Eflrm
rejc&ed.

Efdrat wrote nothing
of the Scriptures after
the captivity bat onely
fet the bookes in order.

I20

Exer citations Divine.

Lib.

Some things written by

!the Prophets not as
they were Prophets.

Hexefgah buried Solo-
0W»$bookcsofPhy£ck.

rnansn

wm rim
rKwrun

Bookes wanting now, which were extant before , as
the Bookes of the battels oftheLord,Num42 1 .1 4.

By this it cannot bee inferred that any canonicall
booke is perilled} for this word Sepher^ fignifieth a
relation, as well byword, as by write. Secondly,
although we grant that it was a written Booke, yet it
will not follow that it was a holy Booke. Thirdly,
although wee grant it was an holy Booke, yet it will
not follow that it was a canonicall Booke. The Bookes
of the Chronicles of the Kings of Inda and lfrael were
butcivill records, and belonged nothing to the canon
of the Scriptures.

Secondly,fome bookes that were written by the Pro-
phets, were not written by them as they were Pro-
phets. Salomon wrote of Hearbes, Trees, and Plants,
1 King.^ 3 .But what bookes were thefe? They were
but bookes of things which were under the Moone and
of things corruptible, and becaufe they ferved not for
the edification of the Church afterwards,therefore th e
Lordfuffered them to perifh. Suidas faith, that the
booke which Salomon wrote of Phyficke, was affixed
upon the gateintheentrie ofthe Temple , and becaufe
the people truftedtoo much in it, neglecting the
Lord (as J fa put his truft in thePhyfitians$2 Chro.i^.)
therefore Hezekiah caufed to pull away this booke,
and bury it. And the Talmud faith, that Hezekiah did
two memorable things. Firft, Ganaz Sepher rcjfhubth^
Alfcondit librum mcdicinarumy Hee hid the booke of
Phyficke which Salomon had written. And fecondly.
Cat hath nahhajb hannehhufiotb fhegnafhc Mef!)Oy Com-
minuit &neumferyentem quern fecerat Mofes^ Hee brake
fehe.biafen Serpent which Moyfcs made.

Salomon (pake three thousand Proverhes^i Kln^.a-S2*
yet of all thefeProverbesfcarce eight hundred are put
intheCanon. Someofthefe Proverbes thefervants ;

2^0 Canonicallbo.ke uperiJhecL

121

ofllczekiah King of I u da copied out, Prov. 2 5. 1 , And as
they law the King their matter bury Salomons booke,
which he knew was hurtfull to the Churchy fothofe
fervantscopicd out thefe Pro vcrbes which werepro-
fitable for the Church, whereas the reft periihed. So
Salomon wrote a thousand and five Songs , of all which
Songs,the Lord madechoyiebutof onetobee infert
inthe Canon,which is called the £0#£ ofson^s, ox can-
t/eum canticorum qu& Salomonis, rather than canticum
cant riorum quod Salomonis, itwTasthe raoft excellent
Song of all Salomons Songs,rather then the excellen-
teft ^ong compared with other Songs.

But all bookes written by the for the whole Church
none ofthem are periilied^as the prophefies of Nathan,
Ahya, and Iddo; For B urgenfis ob&rvcth well upon,
1 Chro. 29 .That the firft booke of Samuel is holden to
be written by Samuel himfelfe : So the fecond Booke
of 'Samuel, and the fecond booke of the Kings were
writtenby Nathan and <W,who lived with David and
Salomon, and wrote untill the death of Salomon, then
iddo and Ahqa wrote the hiftorie following of Jerobo-
am interlacingibmethings of Salomon and Icrohoam.

1 Chroiti '2p.2p.Norv the Acts of David the Kwgjirft
attdlafl teholdthcj are written in the booke of Samuel the
Seer j and inthe boekc of Nathan the Prophet ; and in the
looke of Gad the Seer .with all his rei^nc and his mt?ht and
times that went over him, and over sfracland all the
Kingdomcsofthe Countries. But "thefe words cannot
be underftood ofthe bookes of Samuel-, forwereade
not in thefe bookes> what David did abroad in thefe.
( ountries, therefore fomc other bookes muft be un-
derftood here, written by Gad and Nathan, which are
not extant.

Not onely the things which David did in ifrael, are
fetdowne in the bookes of Samuel, butalfothe things ■

which

Salomons Provcrbes
ant) Songs, winch were
not profitable to the
Church periftud*

numeriiucs'velattid.

Oijefi.

>»

<A»fv*

122

Eoier citations Divine.

Lib.

Hieron.in Efa.yU
ObjZ.

Anfw*

Someprop'^efies of th
Prophe;s were hoc
written.

which he did abroad itl other Countries,as againft Zo-
ba King of Hadade&zar, againft the Moabitcs, and a-
gainft Tobh King oiHemath. And where it is fayd over
ail the kingdomes of the c-onntries j*. is the manner of the
Scripture(as Hierome marketh)by the whole Countries ,
tour,dcrftandthe next adjacent countries whereof it
fpeafceth; and therefore intheoriginall itis, Haam-
z,oth,Of that earth.

iChrc^.i^.Thepraycr of Manajfeh and how God
was intreatedof him,and all hisftnne and his trc(j>ajfe,and
tie places wherein he built high places, and fet up groves
and graven images before he was humbled : behold they
are written among thefayings of the Seers, or Hofai. But
in the whole bookeof the !T/#g\r there is no mention
made of hisaffii&ion, or of the caufe which mooved
him to repent,or of his prayers which he made to God
in time of hisaffii&ion^then this book of the Prophet is
not now extant. So the Acts ofBaajha,Zimri,and Omri,
are they not written in the Bookes of the Chronicles of if
rack i King.\6 . 5 .and 2 7. But nothing concerning their
a<Sesarefound in the bookes of the Kings, orinthe
Chronic 7^ therefore thofe bookes are perifhed: when
the Scriptures remit ustothofebookesD it giveth usto
underftand thatthefe bookes are worthy to betrufted,
as written by the S^tj ofGod^neither dorhthe Scrip-
ture cite them, as it doth fome fhort fentences out of
the Heathen Poets. The Apoftle faith of thofe Poets,
that they fayd the truth,77f . 1 . 13 .But the Spirit of God
remiiteth us to thefe bookes, that we may be fully in-
truded by them in the whole truth of the A&sof
thofe Kings.

Firft we muft know that there were many Prophets
whoprophefied, whofe prophefies were never writ- I
terras the prophefies of thechildrenof the Prophets, |
and the prophefies of thofe, who prophefied from the

daves

7>(o Canonical! baoke u pinfold.

123

Some things written by
the Prophets profitable
for the Church then,
but not profitable now.

dzy us of Eli, to David, asfome of^fipb, Hemanznd\
/c^//rA///?. Secondly, all the things which were written
by the See rs, were not written by them as Sects 5 Salo-
mon wrote many things, which he wrote not as a Pro-
phet,and fo did Zhtvid. Thirdly, many things which
they wrote then as Seers, and were profitable for the
Church for that time, were not profitable for the
Church now, and the Spirit of God remitted them
then to the civill records and to fome prophefies
which were then extant,but are perifhed now^becaufe
nowthey were not necefTary for the Church: but all
thefe things which the Lord endited to them by his
Spirit^and which hee thought to bee necefTary for his
Church,tobethe Canonand rule of our faith,all thofe
the Lords watchfull eye hath kept and preferved, that
noneofthem are perifhed.

The Conclufion of this is: The bookes of Emperours
and Kings are loft, yet the Lord hath kept the regifter
of the little Kings of luda and ifrael, both in whole
and in parts, although they were but Shepherds, and
banifhed men. And the Church would rather fpend
her beft blood,than fhee would part with that pretious
Iewelloranypart of it; therefore they called thofe
who delivered the bookeof God to the perfecting
Tyrznisgrdditmsi

EXERCITAT

Conclusion*

124

Exercitations Divine.

Lib. i .

rniru nsD3
ensa

V S

&eapMX9

EXERCITAT. XV,

That the !P oints were not originally "frith the Letters
from the beginning.

Nehe08.8e So they read in the Booke^ the Law of God
dtjtwttly, and gave the fenfcy andcaufedthemto
underfiandthe reading of the Law.

X 7T TEhavefliowne that the Scriptures are not
V V corrupt, and that no efTentiall or integrall
part is wantng in the holy Scriptures : Now it reft-
eth to fliow that the Points, the accidental! ornaments
were not from the beginning.

The Iewes who are faithfull keepers, but bad inter-
preters of the Scriptures,interpret thefe words, Nehc.
8.8. after this manner [vaijkren baffepher betorath^]
They readwthe booke of the Law^ this they expound to
bethelitterallfenfe5which Ez,ragwe[_ Mephorafb^di^
//##/j,thatis,addingthe Points and diftin<3ions.[^r-
fiom Shecel^Apponentes intelletium^and gave the fenfe,
thatis,he added the Targum or paraphrafe to it [Va-
jabhinu ba mmikra~\ and caufed them to underftand the
reading of the Law, that is,he added the Kabbala : But
thisisafalfeGlofle, Ezra read the Law to them, chd
gave them not onely the grammatkall fenfe, but alfo
the fpirituall and true meaning of the words ; hee nei-
ther added Points nor Targuut^ or Kabbala to ir. The
Points were not then from the beginning, as may bee
feene by thefe reafons following.

Thefirft reafon is taken from the Samaritan Chara-
der.The Iewes acknowledg that the letters of the law
which they have now, *sare not theancient Characters
in'whichMoyfes wrote the Law. But to thefe ancient

Characters

That the Joints Tctre not from the beginning.

125

R'e*fon${

Oljeft*

"jCharattersthereisnovowell fubjoyncd as wee may
jfee in the forme of the Shekell fet downe by K^irncs
W<JM0xtaff#*.)B cz-a jind FiH/wpand\vpox\ Ezckiel.

The fecond reafon is takenfrom the firft exemplar
lof the loves, which they kept in their Synagogues;
■and they .have mod exaftly written and rouledupthis
|booke5 which is the cheefebooke.in their eftimation,.
and whereof they account more.thanofany other He-
brew Bible, yet there is neither Point nor Accent in
this booke,but onely Confonants j this may be fcene
alfo in their ancient billes of divorce wherein are ncy-
ther Pointsnor Accents : Therefore the Points were
not from the beginning*

The third reafon is -taken from the names of the
Points3and Accents^which are Chaldee names, there-
fore they were impofed after the captivity.

But they who maintaine that the Points were from
the beginning, fay, that this reafon holdeth not 5 for
the names ofthe Moneths are Chaldee names, impo-
fed after the captivity,and yet the Moneths were from
the beginning j So the Points may be from the begin-
ning>akhoughthe Chaldee names were given to them
after the captivitic.

As the Moneths were from the beginning, and had
Chaldee names given unto them* after the captivity,
fo the value of thePoints were from the beginning,but
the figures and the names of the Points, were fet
downe along time afterwards.
The fourth reafon is taken from the tranflation of the
Seventy 5 for when the Seventy read the Hebrew Text
wantingthe Points, they differed very farre from the
Hebrew in many things : The difference- of their rea-
ding arofe from this, becaufethe Hebrew Text wan-
ted the Poynts. Example,*?^ ^.^i.andJfraelborved
himfelfc [grid rcjh hamitta^ufm his beds head. . But the

Apoftle

'uinfn.

&*fon +

mt9Z3 }*Mto*'

iz6

Exercitations Divine.

Lib

v r * cranium.
Reafon j.

Rcaftn6*

Redpnf 7*

"DT mafutut*
HDT mmori**

• »
rvnoa

Apoflle followeth the tranflation of the Seventy tran-
dating it, He btwedufon the top of his rod, Heb. 1 1 .2 r.
tfal^o.-jSox Megitia the Seventy re&dgtlgolethi in ca-
fite libri ,for in volumine libri^ becaufe they wanted the
Points,and the Apoftle followed this reading.

The fift reafonis taken hova^Ketibh w/# keri> when
the words are written one way,and read another. This
diverfity of reading and writing arofe becaufe the let-
ters wanted the Points from the beginning 5 this
made them to reade one way and write another
way.

T he Chaldee,Arabian,andAfTyrian language, which
are but daughters proceeding from the Hebrew
tongue, have no Points; therefore it is not probable
that the Hebrew Text had Points from the begin-
ning.

The feventh reafon is taken out of the Talmud. They
write,that /^killed his mafter^becaufe he taught him
to read Zacar Mafculusfov Zecer MemoriajxA io made
himtofpare the females of the Amalckites, whereas
heefhould have blotted out their memorie and killed
them all^Now if the points had beenc from the begin-
ning, then I oabs matter could not have taught him, to
have read Zacar for Zecer.

The points were not from the beginning then, but
found out afterwards by the Mtferath.

There were three forts of teachers amongft the
Iewes. Thefirftwas A1i^c-e^jf>. who gathered the
traditions of the Fathers together, fuch were the Pha-
rifees. Thefccond were the Sophcrim afterwards cal-
led the Maforeth^ thefeobferved the letters and words
in the reading. The third fort wevetheMidrofeth^the
Cabbalifis, who expounded the Scriptursallegorically.
The Scribes were from Movfcs time, who taught the
people to reade the Law, becaufe the Law wanted the

points,

That the ^rims "bcre tot from the beginning.

127 (

?oints,and Chrift calleth thefc the learned Scribes^ &.
faith co one of them , Horv r cade [I then i Ink. 10.26.
kut afterwards J> hammai z\\&H*Ucl were the firft of the
Scribes and Pharifees,who were the originall ofthefe
£&S} Sh&mmai was the firft ofthefe Scribes who
drew out the Cabbalifticall readings, and HiUel
was the firft who gathered their traditions toge-
ther.

Becaufe the Text wanted the Vowels before the Md- "
rorctes time hence arofe thefe diverfe readings margi-
lall and Textuall , here we muft take heed of two er-
rores; The firft is of thofe who hold, that both the
Textuall and Marginall reading were from the begin-
:iing,and both authenticke and originall from Mofes.
The fecond error which we muft fhun,is this, that the
narginall reading imply ethfome corruption, whereas
t ferveth for illustration of the Text.

There is but fmall difference betwixt the Marginall
md the line reading. There are three forts of reading.
■The firft is *w .Asg/<3when there is no difference at all in
ftfae words. The fecond is «7i£j*tig«, when there is fome
[mall difference in the reading. And the third is <&*$&
when there is a contrary reading. Now for mes^S1**
we may fee k in the originall Text it felfe,as 2 Sam. 2 2 .
& Pfal. 1 7 .the fame argument is handled almoft word
:>y word inboth thefe places, there is fome diverfity
pf words onely : fox 2 Sam. 22. 43. It is Adikem^l
didfiamfe them as the my re ofthefireetes^ but Pfel. i 8 .
$%.kisArikem^ ididcaft them out as the mjrc in the
(irectcs. Here is but fmall difference, Dalcth is oncly
changed into Rejh, thefenfeisallone. So 2 Sam. 22.
n,andP/i/.i8.ii.So2iS4w.22.27.and PfaL 18. 26.
So 2 Sam. 22. 8. and Pfal. 18.9. here ifcwr&rfS > but
aot*W*s?/f. So the Marginall reading, and the Text
reading makes not a contrary reading,but a diverfe rea-

ding:

Sbmmai and H^'f'
thcBiftofLhcbcds

ofihe Scribes and

Phanfecs,

Two errors to be fhun-
ned concerning the
Marginall and Text
reading.

Evacuate.

nrpna apPn

comminuere.
"] rxutatur in ")

T'nc Marginall and the
Text rending make not
a centra^ but a diveife
reading.

128

Exercitations Divine.

Lib.

tin no* ,

r r

"V^y decern.

Tranfl ators fonactiraes
joy nc both the margt-
nalland text reading
together.

> «♦

The Maforcth put the
vowels Come times in
the text, and thecofifo-
mms in the margent,

o*d> run

CDS)

v> • »

ding : therefore ye (hall fee that the Tranflaters follow
fometimes the Marginall reading in their firft tranfla-
tions5 as /##/*# 2 King. 8.10. in his firft tranflation,
he faith,<*fe,*foe/,but in his fecond tranflation he faith,
abiydicnon, SoE&r.q..!. In his firft edition, facr if ca-
bimuseidem which is the marginall reading, butinhis
fecond tranflation,;^ facriftcabimtts altcri which is in
the Text. Example 3. 1 Kingtii.qp. Iehofaphat pre-*
paredjbips£Gnafha~\fccit j /but in his fecond tranflation
lekofophat made 'decent naves which is in the Text. So
Prov. 31. j^.Ecclef. 3.4./^. 2.20. and 5.8. Heefol-
lowcthKettbh in his laft Edition,that is, as it is written
and not read in all thefe places. And fometimes ycc
(hall fee them,joyne both the Marginall and Text rea-
ding together. Pfal. 22.17. They Lyon like digged. So
the Chaldee Paraphraft and the Seventy readeth it.
So Junius (Exod. 21.8. iffb c pleafc nop her M after who
hath not betrothed her unto htmfclfe (nonfibi) joyneth
lo, lo, both together, both the Text and Marginall
reading.So /<?/&. 8.i2.The line reading hzth gnir,vrbs,
and the Marginall reading hath Hai, and hee joyned
themboth together vrbsHai. So Prov. 23. 26. Let
thine eyes obferve my w ayes. Rat z,a,w\& Nat&ar^ he joy-
ned them both together, ftudiofc caftodivit. So Ezc*.
a. 16. Theyjoyne them both together. So 1 King.
22.1$. the Ttgurtn joyneth them both together, and
the Enghfti joyne them both together, Prov. 19.7.
The j are wanting to him.

•In thefe diverfe readings fet downety the Maforeth,
fometimes the Points are put in the Text and the Con-
fonants in the Margent, as Ier.% 1.39. Behold jhc day
faith the Lvrd. Here is a blanke in the Text,the vowels
are onely fet downe and the word Baim,is underftood
by the Points of it, which are in the Text, andfo it is.
2?*/>^,althoiigh it be not exprefly written in the Texts

The

That the prints were not from the beginning.

ii9

rhereafon why they fet the confonants in the Mar-
jent and the vowels in the Text, wastofignific, that
:hey enclined rather,to follow the marginall reading
:han the Text,and yet not to exclude the Text reading
hereforethcy fet the vowels in the Text.

Againe, when the Mafireth thinkc that fome words
ibound,thcy fet downe the Confonants of the word in
he Text, but they poynt not the word, which they
would haveto be omitted, Example,/cv\ j i.$.AgawJl
him that bended Jet the Archer bend his bow. El jiddroch
iddroch haddercch. And thus the tfiie Mafireth keepe us
:hat we goe not amiflc, and their observations are a
hedge to the Law$ therefore the Iewesfay,£<r/*j Uh-
bocbmtyjhcthtkd, bilence is the hedge of wifedome,for
when a (nan holdeth his peace he is then-thought to be
wife. So they fay Megnafherothfej.aglegnofheryTithcs
are the hedge of our riches, and therefore pay thy
Tythes and be rich. So Nedariwfejag Itphnfioth^vovts I
are the hedge of the firft fruites. Laftly, they fay,
iJMaforeth fqag Utorajhit thcMaforcthis the hedge
to the Law. By great painesand worderfull care thofe
Maforeth^numbrcd the letters and words of the Scrip-
ture,that none of them might periflij and as in a well
constituted family, the matter of the family taketh a
note of all the things in his houfe from the greateft to
the leaft : So did thefe CMaforeth of the whole Law ;
therefore the Hebrewes fay, Gnim flyimmureth hato-
rah. that is, theftudyofthe LMaforethvjzs Cum con*
fcrvAtionelcgis ,for the preferving of the Law from cor-
ruption.

T he fediverfe readings make notupdivcrfe fenfes,

but helpe us better to come by the right fenfe of the

Scripture. When it is objected to us by the Church of

7?^^^that\vehavenotthe true meaning of theScrip-

tures,becaufe ofourdiverfetranflations: Our Divines

Lllllll anfwer,

ThcMaforctbputnot
points ro * word vrhich
they thinkc dochrc-
douud.

tfTVJftvpN

narsriS rb
vo nnwyo

mirk yo

rr-ibn

nnnfr

Diverfe readinj»,make
not up diverfe fence
the Schpture.

ijo

Exercitatims Vinjine. Lib,

A word fee downe for

explanation addcth no .
thing to the text*

Tht meaning of the
text is knowne by the
antecedent and confe-

Cwclufio*

exTilmideni,c*f>7{

anfwer,that thefe diverfe tranflations make not diver
fenfes in the Scriptures 5 forthefenfe is (till one an
the fame: but thefe diverfe tranflations helpe us onely
to come to the true meaning of the Scriptures, and fo
we muft ufe thefe marginal and line readings, as we uf(
thefe interpretations: When we fee a blankc left in the
Text, and fupplyed in theMargentj thisaddeth no
thing to the Text,as a word added fometime by a tran
flatour, addeth nothing to the Text: So when the"
CMaforcth put another word in the Margent, which is
not in the Text^that word is fet downe only for expla-
nation, and it addeth nothing to the Text. We take up
the meaning of the Text, by the antecedent, and con-
fequent.Example, Prov. 4. 3 .Tender and young wot I
[_Lifhniy?efore my UM other ; but in the Margent it is,
Tender And young was I^Libhni^imongft the Sons of my
Mother : for Salomon had moe brethren, 1 Chron.$.6.
But thefe readings may ftand,he was tender and young
before his Mother,and beft beloved of al hi?M others
Sonnes-

The Conclusion of this is. A certaine lew gave God
thankesforfourethings.Firft, that he was a lew and
notaSamaritane.Secondly,thathewa$ bred ix Jeru-
salem and not at Pambidnha.Thkdly^ thathefaid Shib-
beth and not Sibboleth. Fourthly, that he needed not
the helps of Tib wW, meaning the points and Accents.
Butwe whoarenot naturall fewes fhould betbankfull
to God, becaufe we have thefe helpes to further us in
the reading.

EXER,

Of Tranflation of Scripture.

*i*

EXERCITAT. XVI,

Qfthemeanes which God ufeth to make the Scrip-
ture plaine unto u<s}4nd fir/l oftranflation .

I C$r. 14. 1 1. iflknow not the mcsmng of the voyee> I
Jhall be to htm thatjpeaketh a Bar hart An,&c.

T Here arc three fpecial meanes by which God ma-
keth the S c ri pt ures plaine unto us . T he firft is tran-
Qationofthe Scripture. Thefccondisparaphrafing of
theScripturCjand the third is the interpretation orthe
Scripture.

In the Tranflation of the Scriptures confidcr, firft,
what is a Tranflation. Secondly, the neceffity of tran-
slation. Thirdly, what things a Tranflatour fliould
obferve, and what things he fliould fhunne. Fourth-
ly, who they were who tranflated the Scripturs.Fifth.
^y, the authority of the tranflation of the Seventy.
Sixtly, the authority of the vulgar Latine tranflati-
on.

Firft, what is a tranflation. We tranflate when we

jchang out of one language into another, and it is called

\itv*nt*or+ctT<$v<v. IftheTranflatorconfider the words

apart, then it is called ^tov or ykaosUfMi there is a great

force in the words,and therefore the Tranflator muft

I obferve them : Plato was wont to call Socrates^n-n^y

feu obftetricemjycczufc when he fought out theVords,

then he brought forth the truth.

Secondly,let us confider the ncceflity of Tranflation,

without a Tranflation we can not underftand a ftrange

languaget,but it is barbarous to us.

Reafons proving the neceflity oftranflation.
Firft^when the old teftament hath words altogether
Lllllll 2 unknownc

Three fpeciaJI meanes
for making the Sen j-
cures plaine.

What things are necef-
fary for tranflation,

Whatis trttfUtion:

The neceffity of tran-
flation proved by fundry
reafons.

Reafim,

I|2

Exercitatiom Diamine. Lib. i

Words in the oldTc.
ftamenc, unknowncto
the Iewei^re interpre-
ted.

V*i *.fjtfV>

'$£*$•

Anf»*

The perfansQLt* called
filamlm.

1Zr\7\ firman vet
fi*gere*

Why the prayer of
Chrift upon the cieffe
is fetdownc in Hebrew.

unknowneto the Icwes,it ufeth to interpret them. Ex-
ample, Purimvtzsz perficke word unknowne to the
I ewes, therefore the Holy Ghoft interpretcthit, cal-
ling it a Lot. So the Evangclifts writing, in Greeke,/
and having fundry Hebrew and Chaldee words, they
expound them in Greeke as Siloe^ that is, fentyloh.?.
7. Abba interpreted by Pater Rom. 8 . So Tabitha kumi^
by interpretation^ aughterarife^LMark.1). 21. SoTbo-
mas called Didymm.SezMark.j.3^&A&.i.i*j.znd
Reve. 1 .7. amen by naiy So Abaddon by dro^^n Rcve*
p. 1 1 .So Rabbom by UWaJlcr,loh.2o. 1 6.why doth the
holy Ghoft interpret thefe names? but to teach us that
he would have the Scriptures tranflated into knowne
tongues,that the people might underftand them.

W hy doth the holy Ghoft interpret £ ly mas by Ma*
gas ^Ali^l^.% .Rut Elymas the Sorcerer{for fo his name is
by interpretation) witbfiood them. Seeing all tranflations
fhould be in a more knowne tongue, but UWagus, isas
obfcureas-E/y/*^ ?

CWagus was firft a Perficke word, but afterwards it
waswell enough knowne to the Iewess Elymas was.
but a part ofPerfia, fo called from Elam the fonne of
$£/#:thereforetheP*>^warecalled Elamites, Ac~t.i.
and Luke interpreted! Elymas by Magus^ as by that,
which waswell enough knowne to the Iewcs, and to
usnow 5 for we take Magus commonly for a Magitian:
the Arabick tranflateth Magus Joy Hhartom^ from Hha-
YAt-> fingwe ov for mare 3 becaufe the Magitians draw fi-
gures and circles when they conjure.
Why isthe praierof Chrift uponthe Croffefet down
in Hebrew by the Evangelifts i El^'EhJamafabactha-
»i,tJWat.i'j .4^.

TheEvangelift doth this that we may perceive the
bitter mock that the Iewesufed'againft Chrift5faying,
He callethupon Eltasfov in no other, language the mock
willfoappeare. Se-

OfTranflatidn of Scripture.

Secondly, it was a curfc pronounced againft the peo-
ple of God, when the Lord ihould fend ftrangcrs a*
gainft them who fliould fpeake unto them in an un-
known tong . Efa. 28. ii. So it is a curfe to th e Church,
as the Apoftle applyeth it, to fpeake to the people the
myftcries of theirfalvationin an unknownc tongue, 1
Or.14.21.

The Lord atthe Pentecoft gave the gift of tongues
to the Apoftles that they might fpeake to the people
in a knownelanguage,£i/<rrj man heard them (peak in his
owne language, Atf.%.6. And to fome he gave the
tongues,but not the interpretation of them jbut left the
people Should not underftand thefe languages, he gave
to others the gift of interpretation, 1 cor. 1 2 . 1 o.but the
Church of Rome ftudieth of purpofe to keep the Scrip-
tures in an unknowne tongue, and thinketh, that there-
by the minds of the people are more affe&ed and ftir-
red up to devotion.

The third thing to be considered in a translation is
what a Tranflator fliould obferve and what he Should
efchew in his translation. A Translator muft obferve
Ex quo vert n & in quod vert it, or Terminus a quoejr
terminus ad quern, and he muft confider firft the fenfe,
and then the words j he muft looke firft to the fenfe &
fee that he carry it with hm,and next to the words jand
even as merchants when they fell their wares, they
looke for the worth of their wares in MoneyjSo (hold
a Translator in his translation fee that hee have the
wort^or meaning of the fenfe in his Translation, he
muft confider firft theaptnes oft he phraSeinto which
he is to tranShte it, and hee is not**Ta^jc/^Servillyto
follow it. Example, the Hebrew faith, /will multi-
ply thjfeedc as the fand upon the lip of the Sea , Gen. 2 2*
17. But our language faith upon the Scafhoare. Sothe
Hebrew faith wee muft not eate with common hands >
LIIIIII3 but

Vnknovrnc tongues
were a curf- pronoun-
ced againft the people
of thclcwc*.

Reafmi.

God save the gift of
tongues to ibmc, and to
others he gave tUe in-
terpretation gf (hem.

A Tranflator muft Tl
take heed , ex quo, & in
luodvtrtit*

Smile.

He muft have the worth
of the words in hia
translation.

A Translator ftould
confider the aptneife of ,
chephrafe.

j$4

Exer citations Diyine.

Lib.

ATranflator njayadde
a word where the fenfe
beareth it*

A tranflator muft not
addc of his ownc to the
text.

j3 iuterr^gat apud

ChalAeoSsfednmapud

Hebraes*

but we fay, with unw often hards: now in this meta-
phrafe changing onephrafe into another, the Tranfla-
tor muft take good heede.

Secondly ,wher thefenfebeareth it,a Tranflatormay
ad a word without any hurt to the Text.The original
Text it fclfe affe&eth fometime more brevity,and in o-
ther places fupplyeth this brevity. As, 2 Sam. 6, 6. v&-
ziaput forth to the Arkcjx is expounded more at large,,
iChron.l$*9* He put forth his hand totheArkc^Soz
Cy^tf.io.p.isexpoundedby 2 Chron. 13.9 : at more
length. The holy Ghoft addeth a word for illuft ration
where the fenfe beareth it, D cut. 27.26. Cur fed be he
that confrmeth not the words of this Law to doe them^
But the Apoft Ie Gal. 3.10. Cur fed be every one that con-
tinueth not in all things which are written in the booke of
the Law to doe them. So a Tranflatormay addea word,
forilluftration when the fenfe beareth it, 6^. 3. Haft
thou eaten of the tree of which I forbad thee to eatct the
Seventy zdd^Hafl thou eaten of the trccwhichl (onely)j
forbad thee to eat el

When Chrift Mark. 5 .4 .interpreteth tabitha kumi a-
rife daughtcryhow addeth he here,^/*^ tibi dico i

He doth not this as an interpreter,but to fhow the po-
wer and authority of him that fpeaketh h and therefore
aoi \iy« 5 fhould be in a parenthefis. .

A Tranflatormuftadde nothing of his owne inhis
translation, Exod. 1 £.15. The vulgar tranflatioh addeth
fomething which is not in the original! : when the chil-
dren oflfrnclfw it^ they ftid one to another ^whauis this ^
Thefe words (what isthis)zvcnotthe words of the ho-
ly G hofic for Man figmficth^prcparedor ready ,& there -
fore it fhould be interpreted, this is ready, .or .prepared
meat e. So E x^d, 12. 11. they tranfatcP haft,id efl tran-
fttusjx. fliouldnotbetranflated,/W^/?,/^^//^,but,fr^-
fitm^tt is the Lords Paffeover.

" "ft" ' *■»!

OfTranjIation of Scripture.

**5

A Tranflator mufl: not afteft y.«*wp«w*r5 that is, new-
neflfe of words: thofe doc contrary to that o( Salomon^
Provy22.z$ . Remove not the ancient market rvhichthy
fathers 'have fct. This was the fault ofCa/lalio who tran-
flated S equeftcrfov Mediator,Gcnia*>for Angelas ^Lnfnn
dcre^ for Baptizarc^HtftriojLot Hypocrita,Rc/J?ublicafor
Ecclefia^ni fuch. We are not fo bound to words, but
when the matter requircth, a new word maybe ufed.
Niccphorus telleth of Spiridio ywhcn he heard the word
>P«jS/3*T0(,rcad for /*«W she rofe & went from Church
(in a chafe: fo another could not abide Cucurbit a^ for
Hedera^Ionas ^.6.Efay.$<)*9. Woe be to htm tbatftri-
vethwtth his Maker : let the petfbeard flnve with the
potjheards of \be earth. Hierome hath it, tefia de Samijs,
he tranflated it terra Sam'u ; there is not fuch a word
in the originall : neither were thefe vafa Samia^ in ufe,
in the dayes of the Prophet \ yet becaufe thefe veffels
were in ufe in his time,he ufeth it in his tranflation: nei-
ther can he be thought to be w%$*yhfh a hunter of new
words for this.SoiV*/;#;#. 3.8. t^4rt thou better than
iVV.But Hierome tranflateth hyart thou better than Alex-
andria: becaufe in his time No was called Alexandria^
I being built anew by ^Alexander.

A Tranflatour muft not ufe a great circuitc of words,
; or the floor ifliing fpeeches of Rhetoricke in his tranfla-
tion ; for as men pouring wine out of one Veflellinto
another, take heed? that the vent be not too great,for
then the wine would corrupt ^ So the Tranflator if he
take too much liberty to himfelfe,he may corrupt the
fenfe.

Words that are tranfeunt, pafling and received in
all languages fhould not be tranflated .* as Sabbat h,t j$-
men^Hallclu:a)Hofanna.SoIam.').d(.& theories ofthem
which have reaped^arc cntrcdinto the eares ofthcLordof
Sabbat h.Tor as fom fort of coin pafTeth in al countries^
LIIHII4 To

1 K^vo^vvl J.yyis in Af'
fading of nevt word*.

Wfienthcmattef re-
quired^ new word
may be ufed in a cran-

0V9fJLifn>Snfa<yh he who
hunieth for ftrangc
words that is not in ufe.

toria,the flowing
fpeeches of Orators.
Simile*

T* UITJ& &Til@j

Simitel

Exer citations Vbine.

Lib.

Many Latine word*
made Greeke in the
New Tcffcaaient.

Latine words which arc
made Grceksjfr.ouid be
tranflated.

fo doe fome words. Secondly, fome words which
come not originally from the Hebrew but from the
Greeke, yet they fhould be kept ftill untranflated, as
Fhylaticrie^Tetrarcb and fuch.

There are many Latine words which are made
Greeke in the NewTeftament, and thefe are to bee
tranflated 5 For as B aniel borrowed fome words from
the lon'uns who dwelt in Afia minor and made Chaldee
words of themes fabucha ^omfambuchayan inftrument
which they played upon -y Angaria a Perficke word
made Greeke,3/^/>.5.4i. So GazophyUcium^M thefe
fhould be tranflated : So the Latine words gwhich are
made Greeke fhould bee tranflated, as ^va&Ccnfa,
Mattb.]j,25.UV7Z(u& Centurio^quadrans tfy&rnsMatth*
5.26. So Colonia MxwtaiA6t.i6.il* Socuftodta x*$b ■/><*,
Matth. 2 6. So Legio^ Untcum^ Macetlum^ membrana^
modiusjrdteriumt^oiKlwi) Matth.ij .fudarium, Luk.
19 .20 .Sficulator^Marc. 6. 2 7. Semicin£tum% Alt. ip^
1 2. and Sicarius^Att.i 1 .3 8 . All thefe Ihould be tran-
flated.

Words appropriate fliould not be tranflated to any
other ufe, but unto the ufe,to which they are appropri-
ated. Example, Rahab received into her houfe ^^vr.
A Tranflator cannot tranflate it Angels (becaufe that
word is appropriated to thebleffed Angels )b\itMcjfe?i-
£^.Examplc2 , Phtl.i.ii.pSpaphroditw, i^*®- ^*?a
Tranflator cannot tranflate it your Apoftle (for that
word is appropriated to the Apoftles) but your Mcjfen~
gcr. So AH. 1 p. 2 3.1V ^t tSityjMJx msywxf&rfL Tranflator
cannot tranflate it, The Church was confufedy becaufe
this word Church is appropriated to the meeting of the
Saints of God for his worfhip 5 but onely, The ajfembly

1 \'

7a ifliU

Words not appopriate
fhould not be appropri-

aEe

confufed.

So -words not appropriate fhould not be appropriate
as the.CJiurchof Rome do appropriate this word Sy-

nagogA

OfTavflalicn of Scripture.

Words degenerate,
ftiouki not be ufed in a
cranflation,

Vide Rawldmcon-l
tra H*rt.

nagoga to the Old Teftament, and Ecclefa to the New
Tcftament , but Synagoga is laid otthe Church of the
New Teftamcnt,and Synagoga & Ecclcfia are promif-
cuoufly taken. S o this ward *x*p@ fhould not be tranfla-
ted G0^jX/c^rg^butGWx//^^^ iPct.5.3. This
word which is common to all Gods people,fbould not
be appropriated to a few.

Words that are degenerate, we cannot ufe them in a
tranflation. Example, 1 C0r.14.16. He that occupeth
the roomed i^icoTrjx, cannot be translated Jdf/<tf here(un-
leflewe would beg them for fooles,,) but Vnlearned.
Sothe word pdy& is a degenerate word in ourlan-
guage,and taken in an evill fenfe,we cannot tranflate it
the Magittans came from the £ of Jdut the Wife men came

from the Eaft^Mat. 2 . 1 . So vfic^n^i fhould notbe Iran*
ila ted Frteft, for the. word 7>r/>y? now is taken for a fa-
crifycing Prieft i and God himfelfe would not be
called Baalybuz ifki, hecaufe Baal was a word degene-
rate and given to Idols, Hof 2. So w*p*Vrro* at the.firft
was he that had the charge of the corne which the La-

j tines called Epulo^ but now both are degenerate; So
fhould not a degenerate word be ufed in a tranflati-

1 on.

Words that are proper fhould not be tranflated as
appellatives or contra,2 Sam. 2 3 . & .7 he Ttchmomte that

fat in the fe ate checfe among fl the Captaincsjhis fame was.

j Hadtno the Ezmte^ but 1 Chrv, 11. 11. lajhobeam an

: Hachmonite^ the chcefe of the Captains he lift up his fpcare

I aga?rf three hundred. It was a proper name of a man,
as we may fee, 1 Chro. 27.2. Arid therefore fhould not
be tranflated, he fate in tudgment. So Adtn&zxA Ezntte*
are not proper names, but areto be tranflated thus, His
delight jvos to lift up hisjjtcare again ft three hundred. So
7^.14.1 5. The Vulgar tranflation hath it thus, -This
is \^idam who was buried am on f four e\ Adam here is an
I appellative

Woids tli at are proper,

are not to be tranflated '
ax appellatives,

• IV T '"I

to.

Exercitations Divine.

Lib.

onKn

TA/AS/rf.

Fi</c Siwieon.de MuU> in
Pfalg.
J-"J locate.

T "I

qtio/nodo dijfcrunt

»na

appellative name and not proper* therefore the article
//c,,is put beforeit . Secondly,he addeth Situs cfi7 which
is not in the original.Thirdlyjhetranflateth^r^F^r,
which is a proper name here, and hence came that fa-
ble^ hat foure men and their wives are buried there, A -
dam and Eve,Abraham z&dSarajfaaemd Rcbekah, and
lacobdSid Lca.So Ac7.ig.p.ScholaTyranmy cannot be
tranflated, inthe Schoole of a Tyrant, but In the Schoole
'^7^r*/MMtf,bccaufckisnot an appellative but a pro-
per name.

Words that are MedU fignificationis, a Tranflator
mufttake heed how he tranflateth them. Example i.
Efa.%.2.1 mil take away your Kofem from you. The tran-
flator cannot tranflate it here, your Sooth fay er, but your,
Prudent. So Iofh, 13.22. Balaam alfo thefonne of B cor the
Kafem^did the children ofjfraeljlay.l t cannot be tranfla-
ted, Balaam thePrudent^but Balaam the Sooth fay er.
Another example,^r»w was called fubtle or crafty
and alfo prudent or wife, Gen. 3 . 1 .The Serpent was gna-
r#^4t cannot be tranflated,itf<?r£*'//9 than anybcaft of
thefield^but More craftyiznd Prov. 1 .4. It canot be faid
to give Subtiltyjnut Wifcdome to the fimple. S o Mat. 1 o.
1 6. It cannot be faid,be ye Crafty <u Serpents^ but Wtfe
as Serpents.

A third example, S/W fignifieth both the grave and
hel$whenitisfet downe without He locale, then it ever
fignifieth the grave, but when He locale is put to it,and
the godly are faid to go Lejheolah^hen it fignifieth the
loweftgrave,asP/i/.86. 13. But when Sheol hath//V
locale joyned to it, and the wicked are faid to go Lcjhco-
lah ,then it fignifieth the Hell, and it fliould be transla-
ted,?^ went downe to hell. Num.z 6.30.

A fourth example, Pet hi is taken in ancvill fenfe for
FoolifbnesjLS Prov.i .22 .and in a good fenfe for Simpli-
iityfisFfil.il 6.6.

Words

OfTan/Jation of Scripture.

W ords **«£ *ijtf»4f*wMi** (and as the lews fay Qua
nullu habent fratrcm) being but once found in thebcrip-
turcs,they fhculd be wanly taken heed unto3how they
be tranflatcd5becaufether is not another word to clear
themby. fcx'j.Num^jq.i. Hag gcbberfictbumhagntijn,
Vtr apcrtu oculis. It is not taken in this fenfe in all the
Scripturs but only hererin other places of the Scripture
it is take in a contrary fignicatio for Shutting of the ties.
Another cxavniplc,Mat,i 3 .25 .The enemy came & fow-
ed, 0?cLvtc,K fhold not be tranflated Tares or F itches Jaut
Evtlt fccd;(i£dw» is that which wecallblafted Corn,or
the deafe eares,which grow up with the good Corn,&
cannot be difcerned from the good Corne until! the
Harveft, and then it proveth naught : for Fitches and
Tares may be prefently difcerned, and pulled up ^ the
one fignifieth the Hypocrites,and the other Hereticks.
And where it is laid, His enemy came And fowed Tares,
The parable muft be underftood thus, that the enemy
corrupted that feed which feemed to be good feed 5 In
a parable we rauft not ftretch every word, but onely
tooketothemainefcope^forthenwemay gather that
the wicked in Hell have tongues now,and the glorified
I have bodies now in the Heavens/

A third example, c^f^.14.3. $hcc brought absxe
\ r*f)k *?»»% cf * It quidnard^ it fhould be tranflated Of up-
right ejr perfect nard: for according to the phrafe of the
Seventy, that f&hM which excelleth in theownekinde
ofit, and fo they call the Temple of Salomon g/g*******
A >; excellent Temple. The Syrtackehzihk Pis frcm the
Greekeword™?v.

The fourth thing that is to be confidered here, are
they who tranflated the Scriptures. Junius faith that
there are twelve tranfldtions of the Bible into the
Greeke.tbe firft tranflation of the Ftolemtcs was Lagi-
ana which Ptolcmtus Lagi caufed to he tranflated.The
i next

The Maforeth put this

taut voce matiquam
femelreperiri>& qu*
bis e c curt tint, tUey call

thcmQ>On that i»>

gtmUi,

^(iviov^uii. i

Vide Siudam in &(dn4
& Scuikti ExercitAti*

vatJbf KtsiY-v quid,

D'S

Lib.i.controvtrfatpil.
contra. Eelltr.

Therewcre twelve trail*
flaricus of the Bible in-
to Gre*ke.

140

Exercitations DiYtne.

Lib. e .

Thecaufe ofthedif.
fercnce in cragflacions-

'btudare-
ygltriari.
fulgere.
ifokndert.

'i Tranflations whi£i
were in eftitxuttoft.

next translation, was the translation of the Seventy ,
which was tranflated in the daies oiPtolomcm Pbila-
delpbuf, the third was HerodUm in the time oiPtolomit
the laft,the fourth that of Aquilajhe fifth of Symm*-
ch(Mj\\t(iXto£Theodofiony the feventh HiericbnntinA
found in Icrichojhc eighth Nicdfolitana found at Ntca-
/>*/#, the ninth Origenaria, tranflated by Ongen^ the
tenth Luciano, tranflated by the martyr Luctinjhe ele-
venth ffcfj/chiaftdjrznttztQd by Bcfahius^ the twelfth
Exbieromneana tranflated out ot leromes tranflation
into Greeke.

There is fuch a profundity in the Scriptures,that it is
tinpoflible for any interpreter to found the depth of
them,bufasit fared with- the oyle of the widdow,
2 ^#£.4. So long as the children brought veflels, fo
long there was oyle to fill them ; So there is fuch plen-
ty in the Scr iptures,when they have filled thewits and
under/landing of thebeft, yet there is fufficient for
thefe who goe about to tranfiate anew againe, to be
drawneout of them.

And it is no raarvell why they differ fo in their tran-
flations5for one root hath fo many fignifications fome-
times, that all the Tranflators cannot agree in onej
Let us take but this one example, lob 4. 1 8 . Fagnintu
tranflated it In angcltsfms pomt lumen. 2 .In angelispas
indidtt vefaniam^ Tigurin. 3 . In Angelisfuisfonit luccm
exaftifiimAm^VatAblus.iidn angelisfws fofuitgloriAtio-
nemyRcgiA.%.ln angelis pus reperit vAmtAtem^ SymmA-
chw. t.Adverpts Angeles fuosprAvum cfHidadvcrtit^Scp-
tuAgintA, The diverfity of thefe tranflations arifeth
from the word Halal^vfhich fignifietk Laudare,gloria-
riyfulgcrc fe lender ednfavire.

'. The firft tranflation which was -in -any account was
that which was in the daies o^Ptolomem'VhiUdciphus*

The fecund that of Aqmla who -tranflated the Old

Tefia-

Of the Tranfltuon of the Scriptnre.

TeftamcntintoGreekc,an hundred and twenty ycarcs
after Chrift. Thcthird was that of Symmachw^ho li-
ved in the time of the Emperor Sever us 5 fifty and fixe
yeares after the tranflation oiAqttila.Thc fourth tran-
flati on was that ofTheodofionwho lived under the Em-
peror Commodus(zs Sjmmachus lived under Severn s)8c
he and Syrnmacbus lived at one time? thefe fourc were
joyned together by Origcn^ and he called them Tetra-
pla-y And then he added the Hebrew Text and his own How 0*
tranflation,and then he called them Hexapla-^And laft-se"™adcHP .

ly he added that tranflation which was found inlcri- fl(i}btxapiA
cho^ and at Nicafolu, and then he called them Offupla* oftu?ia.
or ;*7»*4A/cT.', becaufc every Page contained eight Co -
lunKS^as may be feene in this Table following.

Col 1 . \C0t.2 CoL 3 . Colj.

hcb.hcb. ht.jhebgraelic Septus. Aquila.

C0A5. \C0l6lC0lj.

rheodofio. Sym«a, Hicri*.

Col. 8.

Nicapd.
dtfidtrat.

This was origens laft Edition, but as he fet them
downcfirft5hefethis TctrafU in the firft place, and
next his Hex Apia, and laft his otfupU, zs.Scaligcr hath
fet them downe.

Pag.r.' <_sf qui!a.

Pag. 3 .« LXX Senior c$\

Pag.^.b heodofion.

Pag.5.
Pag.£

EdittoHicrichuntki

EditJo NicapL

Vzg.-jAiextHS Mrd.Bd**.ht

P2P.R. WextfU hebra.CrdC,lit.

p2g.8.TVxf0*

j ThediiigeaceofOr^e*
! in his edition

Exercitations T)ivine.

Lib. i

\0ixifK$i 1

£?l(i4iJM%

The edition of Ongeit
corre&ed by Lusian.

Pttterxut Philadelphia
procure not thistran
flat ioru fome hold.

r Marke Origcns ferther diligence in this his workp ,
or by fundry markes and notes, he diftinguifhed that,
w hich was extant in the Hebrew from that which
was added by the Tranflators.

Thcfe things which were found in the tranflations,
and not in the Hebrew Text, hee markes them obelo,
thus""L«Thefe things again which were in the Hebrew
Text, and not found in the tranilation ; hee marked
them ^/wy?0,with a ftarre this wayes* . Thirdly,the
divers reading,confirmed by fundry Copies, he mark-
ed them lemmfco this wayes -1-. And laftly, thefe
things which were found but in a few copies,he mark-
ed them Hyfo}emmfco this wayes -7-

This Edition of Origenvtzs fo generally followed
afterwards, that Aitguftine complained that in all the
Libraries they could fcarcely finde one Copic of
the Seventy wanting thefe markes of Origen : and
when fundry faults, had crept into this his Edition,
Luci an znEldctzt Antiech and afterwards a Martyr,
tooke all thefe Editions and conferred them together;
and hcefctout amoreexaft and correft Edk ion than
Origenswzs.

Of the Tranjlrthn of the Seventy.

IT is commonly holden, that Ptolomtus PhiUdclpbus
theformeofPtolomdia Lagi, King of £g#tf, gathered
a Library, two hundred fixty and feven jjeares before
the birth of Chrift,in the City o£ Alexandria in Egypt:
and having gathered together divers Greeke writers,
he gathered alfo Hebrew^ Perfian^Syriack^ and Romanc
writers,and caufed to tranflate them into Greeke, and
putthem in his Library, and,whenhee understood by
Demetrius PbaUr&ut who had the charge of his Libra-
ry-

Ofihs Trar fiat ton ef the Seventy.

ry,that there were bookes in lcrufaletn written by the,
Prophetsamongft the Iewes, which intreated of God
and ofthe creation of the world, and much hid wife-
dome was contained in them. King Ptolomic wrote un-
to IcrufaUm^ that they might fend thofebookes unto
him ; and when they had read his Letters, they fent
thefe bookes writtenin Golden letters: which Hebrew
bookes when they were delivered unto the King, hee
undci flood them not, therefore hee wrote to Eleazar
the Highprieft the fecond timc,that he wold fend men
unto him, who would tranflate thefe Hebrew bookes
into Greeke:And£/^x^fent Scvehtytwo,fixeoutof
each Tribe,who were very skilfull and expert both in
the Hebrew and in the Greeee j Thefe men tranflated
the Scripture in the lit tharos^ being put infcverall
Cels; yet all of them fo agreed, that there was not
any difference among them, and they were called the
^cvo/rycommonly^lthoughtherewere feventy and
two of them.

lofepkus wrijing againft ^//^borroweththishifto-
ry or fable rather out of Artfttas^ and afterwards the
Chriftian writers ( in whofe time this tranflation of the.
Seventy was in moftrequeft) gaveeare willingly to
this ;fcrthey ufed moft the tranflation ofthe Seventy^
and they tooke occafion to fpread abroad anything,
| which might ferve for their credit \Jufiin Martyrah-
mous old writer, who tooth and nayle ftandeth for
the authority ofthis Tranflation, hetelleth how they
were put into feverall Cels,and how they were direct-
ed by the holy Spirit, fo that they agreed,nbt onely in
ithefenfe, but alfo in the words; Butyetneyther^/-
fltasjxox Iofephw who borrowed this from him, make
mention of thefe Cels.

But Scdligerm his animadverfions upon Eufebiu* at
theyeareM.CCXXXIV. judgeth that this booke of

They were called
feventy, propter Retu*~
datignem numcri.

144

Exercitations Divine.

Lit>.

Scaligsr provech by ma
nyreafons, that ptolo
mat Phils ieip'mtdil
doc pr acurs eiiis tranfla
Ciou.

H**fon I.

The caufe why ZJcw*.
frias was hiccd by
flflflNMM.

^rij?:phga.s ^s keeper
of the Library of Pftf/c
■fcs r.

HeAfoaz,

[ Arift&os ( out of which this narration was borrowed J

J was but faincd by fom grecizing lews that they might

conciliat the greater authority to this their translation

which they had procured, and he hath fundry reafons

to prove this narration.

The firft reafoniwe know(fakh he)out ofchchiftory
of Hermippm (an ancient writer of whom Diogenes La-
crtiu* maketh raentio ) that D emctriu* phalerius whom
Ariji&as bringeth in as the procurer of this whole bu-
finefle at the hands of Ptolomcus Philadelphia jnzs in no
favor with him^for Ptolomcus fo diflikedchis Demetrius
altogether, that in the beginning of his ttigne heeba-
nrfhedhim; and through greefe he tooke himfelfcto
live in the WildernefTe, and one day being heavy with
fleepe,laid himfelfedowne upon the ground to fleepe,
where a Serpent did fting him to the death. The rea-
fon wherefore Philadclphus fo hated him was this; be-
caufe when Ptolomcus Lagijoxs father had married a fe-
cond wife called Eurice(&s he had Bernicc the mother
of Ptolomcus Philadclphus (or his firft wife) this Deme-
trius perfwaded Ptolomcus Lagi to difinherit the fonne
of B crnice^ and to give the crowne to the fon of the fe -
cond wife Eurice-ywbich when Ptolomcus Phtladalphus
underftood, after his fathers death he prefently bani-
shed him. Now feeing Demetrius was bated fo of Pto-
lomcus Philadelphia^ and dyed in the beginning of his
raigne,is there any probability that he had the charge
ofthis Library t and Vitruvius faith,that Ariflcphanes
that noble Grammarian had the keeping ofthis Libra-
ry$and not Demetrius Phalerius.

Secondly, Ariftdxs and thefe who follow him fay,
that there were fixe chofen out of every Tribe and fent
to EQft to tranflate the Bible ; but at that time there
dwelt no other IewesinV04k*,but only of the Tribe of
fudaznd Benjamw^lthough perhaps fome ofthe other

Tiibes

Of the Tranflation of the Seventy.

*45

Tribes were fcattcredamongft them j yet it is certaine
that thefe had no place amongft them, becaufe the
moft part of them were carried away captive by the
AJfyrians. This handfull which were yet left in Index
had no authority amongft them, and how came it to
pafle that they lent the whole Synednon or the great
Counfellto Egypt! befides, the Synednon contifted
not of the twelve Tribes after the captivity, but onely
of the Ti;ibe of luda^nd is it probable that they would
fend thefe Seventy to Egypt* And if it be true which
they fay of thefe feverall Celsin which they were pla-
ced, when they tranflated the Bible ^ then it behooved
every one of them, to have fuch a fufficient meafure of
knowledge both in Hebrew and Greeke, that they
might have finiflied this whole worke alone,which no
man will beleeve.

Thirdly, Anft&as reporteth that PtQkmeus faide, if
anymanfhouldadde, or take from this booke then he
fhouldbeaccurfed ; but this was the curfe which God
himfelfefetdowneintheLaw,2><w.4.2. Rev. 21.18.
This PtoUmeu* underftood not ; and whereas Ariftdxs
goeth about to proove that thefe curfes were ufuall a-
mongft the Greekes and Romans \ we muft underftand
that they never ufed thefe curfes but in extream necef-
fity^but what neceflity was there here for Ptolomeiu to
addethis curfe,who was but defirous that thefe booke
might onely be put amongft the reft of the bookesin
the Library i

Fourthly, if Eleazer the Highprieft and the Synedrion
at Ierufclem had approved this tranflation, why would
the lews at lern fdem have fo hated this tranflation For
yearely in remembrance of this tranflation they kept a
faft the eight day of Tebhcth, ( which monech anfwe-
reth to our December )and tbelewes fay,that there was
three dayes darkenefTe when the Law was tranflated,
M mm mm mm Thefe

Rtaf°»l

The [ewes kept a faft
for this XraBflation,

Exercitat'wns Vi<vine.

Lib.

Reafon 5:

Ptolomeus Thiladelphus
a vicious man,

lefep. lib. 1 i.i.

GulklSbicktrdui lib.
iMiunrtgJHcbrt.

The fable oftnegreci-
zing Iewes concerning
theTranflationofthc

Seventy

thefe Angaria or fallings which they call Tagnanejoth
were appointed either propter hoy+Mi for the great
wrath ot God which did hang overthem, orforfome
great plague, or for killing fomejuft man^fo the Iewes
obferved thefe Angaria in remembrance of this tran-
slation, as a day of great heavineffe and not as a day of
great joys and they applyedthat place of Salomon,
Ecclcfo . There is a time to rent, and a time tofotvjhcy
who made this fchifme,fay they, rent the Law, when
theytranflatedit.

Fi?tly,lf we fhall marke what manner of man this Pto-
lomeus King of *AE-gypt was,we fhall hardly be indu ced
totbinkethathe hadfuch a care in translating of the
Bible, or that he would be at fuch charges to fend for
fuch a number of learned men to tranflate it 5 for hee
wasamoft vile and wicked man, and hee was called
Philadelphia as Ae Fare* or weerdfiflers are called
Eumcnidesfox he killed his two brethren borne of Eu-
rices, and committed inceft with his ownc filler K^dr-
cinoe.

Sixtly, lofephu* writeththat the Law was fent by
J?//^^rthehighPrieflto *^gypt, written in Golden
Letters, but this is improbable $ for the Hebrew Do-
lors write^that it was not lawful! for any, no not for
theKingtowritetheLaw,but onely with Inkej and
when they faw the copy that was prefented to Alexan.
der the Great, having the name Ichova&lll written in
Golden Letters, the wife men amongft the Iewes
would have them rafed out, and to be written wh;h
Inke.

Seehowthegrecizing Iewes made up this fable of
the agreement andconfentof the Seventy tranflating
the Bible,this fable arofe( as Scaliger obferveth well)
out of th e mifapply ing of that place, E xod. 24*9- An^
Mofes aft ended and A aron^v erf. 11, And Seventy of the

glders

Of the Tranjlatim of the Seventy.

*47

Elders eflfrael. And there the ScptuAgints addc(which
is not in the originally ^ 7»> iyo/^Wfof «#a* «^»»»*t» v/nft

that is, Of the chofen men oflfraclnone of them diddtfi-*
gree^znd hence afterward was this uniformity made up
ofthe£<^#ty tranflatingthe Law in *Agypt^ where-
as there is no liich thing in the originall text, butonely
this waies it ftandeth in the Text, They f aw the Lordy
and upon the Nobles of I frael^ hee laid not his hand^ that
is, although they faw they Lord yet they died not 5
that which wasfpokenoftheSei^/tyin UWoyfesx\mey
they applyed it to thefe Seventy y who were fentto
v&gyp in the dayes of Ptolomeu* ; and againe, they
misinterpret the word ****** thus, The chofen of If
r ad none of them did dif agree ^ but in the originall it is
None of them did die. Wherefore Scaliger judgeth
( and not without caufe ) that this Tranflation of the
Seventy was not procured thus, and the greclzing
Icwes doe fable; but he faith, the matter fell out af-
ter this manner. When the fcattered Iewes lived un-
der Ptolomem King o£v±gyft^ then they were enfor-
ced to write their contracts in Greeke, and to reckon
their times by the reigne of the Kings of ^gypt^ who
redacted them to this neceflity, to fpeake the Greeke
tongue; and thefe Iewes who lived in Alexandria and.
throughout <s£gypt , procured this Tranflation, and
that it might be read, not onely in ^gypt amongft the
grecizing Iewes there, but alfo amongft all the greci^
zing Iewes abroad; but the Iewes who kept the ori-
ginall Text were very loath to admit the Tranflation
j oftht Seventy to be read in their Synagogues ; and
it was for this Tranflation ( as Scaliger 'boldeth )
that there was fuch hatred betweene the Kebrewcs
andtheGreekes,o47?. 6.7. The other Iewes who
lived ftill in ludca hated thefe grerizing lews who fol-
lowed the Tranflation ofthe Seventy jfazy called them
Mmmmmmm 2 hakkort

The eaufc that mooved
tta lews ca procure this
TraHflaiionohtie$e-
vwtp

The caufe of the hatred
betwixt the Hebrewcs
andGrcccizing Iewes.

Exer citations ViVme.

Lib.

PVflBJ i<"\^T\

• » • ti ' -

Legentcs Egypt iase3

- S • •

Retwfim.

This Tranflation was
procured under Ftoh-

The Seventy were nor
infpired as Prophets,
when they tranflated
the Bible,

Batfflm* Tt**i>

Vide Lip / 'um it Biblio-

t'mca.

Piverfe rranffationsof
sh^ old Teitamcnu

tokkoregtyhthith^ reading after the manner of the £<*
gyptins^ and Lemtyhrang^ that is, the wrong reading.-
becaufe they read from the left hand to the right, and
not from the right hand to the left, as the Hebrewes
doe.

By this which hath beene faide, wee may perceive
that this Tranflation of the Seventy was not procured
by Ptolomem Philadelphia. This muchonely we mufl:
grant, firft,thatthis Tranflation was tranflated in the
dayesofPiolemepis Philadelphus. Secondly, that it was
tranflated by feventy Iewes ^ but that Ptolorneus was
thecaufewhy it was tranflated, or that the Seventy
wereputinfeverall Celswhen they tranflated it, or
were divinely infpired as the Prophets of God were
when they tranflated it, all thefc are to bee deny,
edt

This Tranflation ofthe Seventy which we have now,
is not that which the Seventy wrote, Origen never faw
it,asmayappearebyhis//^v^/^, fork was burnt by
Diddefian{zs fome hold J in the Library of ' Alexandria ,
or(as others hold)by luiius Ca far when he burnt S era-
fion.

The Seventy were not te««*$ifoi, infpired by the holy
Spirit.and therefore we are not to paralell the Hebrew
Text and the tranflation ofthe teventy^ but where the
holy Ghoft hath paralelled them.
There were other Translations ofthe Old Teftament
Firft, the Arabickc tranflation of the Old Teftament.
Secondly,the Pcrftcke tranflation upon the five bookes
of ^Moyfcs which was tranflated by lacobtx Tavafa.
And thirdly, the Ethiopian tranflation, tranflated by
Damianw lyigoeis. Andlaftly, the ^Armenian tran-
flation. Guido Fabritius fent to the King of France the
Arabicke^EthiepianyPer/ian^ndArmemantrantt^tions^

and all in their owne Characters; which if the King

had

Of the Tr anflation of the Seventy.

149

had caufed print in their own Characters, and digefted
theminColumncs.as0r/£<rtf did his OttupU\ it had
beenc rcgium opus, a princely worke.

The firft Lanne translation out of the Hebrew was
Hicroms tranflation, foure hundred ycarcs after Chrift
inthedayesofPopeZ>d#*<*/W : there were other tran-
flation* in Latine, of which Augufttn maketli mention,
but they were tranflated out of the Grcekc.

The firft translation of the New Teftament was into
the Sy riacke tongue.

Markels holdento be the Author of this translation,
but he was martyred in the eight yeareof -tf^and the
Fathers who lived in Egypt 5and Paleftwa make nomen-
tio of this Syriack tranilation,as OngenjZlemens Alex*
andrm*s,and Athanaftus ; and therefore it feemeth to
be latter, and not fo foone after the Apoftles .

The Syriack tranflation which wras heretofore in our
Churches was defective , and wanted many things
whichwereintheoriginall,asitwantedthe laft verfe
ofthe feventh Chapter oilohn^ and the hiftory of the
adulterous womS,/^ 8. So the fecond Epiftle of % Peter
the fecond and third Epiftle of Iohmthe Epiftle o£lude
and the booke of the Revelationfill thefe wrere wanting
in it.But that Copy which is brought lately from Syria
wanted none ofthck^sLuJovicus deDeiutc&ificthm
his Sy riacke tranflation which he hath now published,
and the Arabicke tranflation which Erpemus had by
him, hath allthefeplaces which the former tranflation
wanted. 1

Wee will fub joy ne here the poftferipts which are
found in the Syriack and Arabick tranflations,afterthe
Evangelifts.

ThepoftfcriptoftheEvangelift S. Matthew in the

Syriack is this, Scriptum efl in terra, palcfiina Hebraice^

this Gofpel was written in the Hebrew tongue5inPd/*-
_^ Mm m mm mm 3 ftim

The firft Tranflation
out of the Hebrew into
Latin,w-ag that oiUicr.

The firft tranflation of
the new Teftament,
wasihcSyrUckc.

The Syriack tranflation
which was here to fore,
wanted many things.

Th e Poftfcript of Mat-
thew in the Syriack and
Arabi.k tranflations.

150

Exercitatwm Di<vme.

Lib. i .

The error of this
poitfcripc.

The poftfcript of Mark
in the Sjriack and A-

rahack Tranflations.

The error of thefe two

poflrcripcs^^-

TheponfcriptofLuJce

Inthe^r^wf^eand

^^-Tranflation.

flin*. The Poftfcript in the Arabickc is this: Abfolu-
tum efi Evangelium Matthdi Apoftoli^ quodferipfit in
terra Palcftind Hebraice^auxiliojpiritus fantfi^oilo annis
poft quam dominus noftcr Iefus chrifku* came in c&los ajl
cendit, prime anno regni Claudij C& far is Regis Romania
Thatis5the Gofpelofthe Apoftleitf^/Aw, which he
wrote in Hebrew by 'the affiftance of the holy Spirit,
in the land oiPalefttna^ was perfe&ed eight yeares af-
ter Iefus Chrift afcended to the Heavens, in the firft
yeareofthereigneofC/4^/W C*fary the King of the
Romans.

Here obferve two things, firft, that the Syriack and
Arabicke fay that this Gofpel was written in Hebrew
firft, whereas it was written originally in Greeke. Se-
condly,that the Arabickc calleth Matthew an Apoftlc*
whereas he was an Evangelift-
The Poftfcript of the Evangelift Marke, in the Syri-
acke in this^Abfolutum eft Evangelium Santtt Marci^qui
loquutus eft & Evangelizavit Rom*^ Thatis5 here en-
deth the G ofpel of S. Marke which he fpake and prea-
ched at Rome.Thc Arabick hath it thus, Fimtum eft ex-
emplar Marei quodferipfit in ditione romana oca dentally
in vrbe R omana^anno duodecimo poftquam dominus nofter
lefus Chriflus came in Cxlos afcendit ^quarto anno Clau-
ds/ Ca faris, That is5here endeth the exemplar o (Marke
which he wrote in the province of weftern Rome in the
Citty of Rome itfelfe,twelve yeares afte^our Lord Ie-
fus Chrift afcended into heav e in the fleflyn the fourth
yeare of Claudius Cafar.

But this Poftfcript is not probable, for CWarke Jived
in the Church of Alexandria in Egypt ^ therefore it is
more probable that he wrote his Gofpell there, than at
Rome.

The Poftfcript of L uke in the Syriacke is this,S crip-
turn eft Alexandria magna quindceem annis a chrifti-nf-

cenfione^

Of the Tranflation of the Seventy.

151

cenji one Jt was written in the great Cittyjof Ale xandrta
fifteene yeares after Chrifts afcention.The Arabick is,
Scriptu cjlgr&ccin civil ate Macedonia vigefimo fecundo
annopojl afcenfionem Domini in calumy vigefimo quarto
anno Claudij CdfarsJX his Gofpel was written in Greek
in the City of ^r^/*;*/^ twenty two yeares after the
Lords afcenfion into the heavens, the twenty fourth
yeareof Claudius Cafir.

Here we may fee the difference betwixt thefe two
PoftfcriptSjthe Syriacke faith, it was written in Alex*
andria in Egypt, and the Arabick faith, it was written in
Macedonia in Greece,what credite then fhould we give
to thefe Poftfcripts ?
The Port fcript of lohn$hz Syriackis Johannes Evan*
gelifta hoc Evangelium edidit Grace Epbefi.Thzi is, the
Evangelift fet forth this Gofpell in Greeke zxEphefm :
the Arabick islohannesfilius Zebcdai vnus ex duodecem
Apojlolis^fcripfit id grace Incolis Epheji, annopojl afcen-
fione domini in C alum fricefimojmper ante N crone, lohn
thefonofz^^^oneofthe twelve Apoftles wrote
this in Greek to the inhabitants of Ephefus^hiny years
after Chrifts afcenfion, in the reigneofiVer^
The Syriack tranflation is read inSyria^Mcfopotamia,
ChaldeajxA Egypt, and it was fent fir ft into Europe by
Ignatius Patriarch oiAntioch.

Thefe who tranflated the Bible in latter times, were
either Popiili, or Orthodoxe.

Popifli, the Latine tranflation eftablifhed by the
counccWofTrent^atablus, Arias Montanus7?agninus7
and fiodorus Clarius.

By the reformed,as by Munjler Ecolampadiusjyy Leo
Iuda^vho dying before the worke was finifhed, Bibli-
ander ,and Conradus Pellicanns finifhed it,and then they
are called Biblia Tigurina. And laftly, by Junius and
Thmtellius.

Mmmmrnmm 4 _____ of

The error of thefe mo
poftfcripts

The poftferiptof lohu
in the Arabim\ and Sy
riacfc Tranflation,

The Utter Translators
of the Bible Popifli or
Orthodoxe

Jjt*

i5*

Exer citations Vivine.

Lib. i.

The Church of Rome
<Jccrced chat the Vulgar
Latin tranflation (hold
be che original!.

Forty foureyearesbc-
iwixt the aft of the
Council!, and the fini-
shing of the Latin tran-
flation.

Oj 'the Vulgar Latine Tranflation.

\j\ 7 Hen light arofc to them who fate in darkc nefle
▼ V andinthefhadowofdeath, to the Proteftants
vfho lived before in Popery, they began to fearch the
originall Text and to looke into the fountains,the He-
brew and Greeke^and they charged the adverfaries to
bring their proofes out of the originall Text in their
difputations with them.

The Church oiKomc to obviate this,made a decree
in the Councill of Trent ^Anno 1 546. that the Vulgar
Latine fhould beholden for the originall 3 which was
as bafe a change , as when R ehoboam changed the gold e
Sheildsinthe Temple,into Sheilds of braffe, 1 King.
1 4. 2 7. So have they changed the originalinto the Vul-
gar Latine tranflation, and made it authenticke$ which
in many places is corrupted.
After that they had inafted, that the Vulgar Latine
fhould be only the tonchft one,to try all controverfies,
and that they fhould ufe it in their readings and difpu-
tatious, then Sixtus Quintus the Pope tooke great
paines about the correcting of this Vulgar Latine. P/*j
the fourth and Pius Quintus had done fomthing before
in the correfting of this Vulgar tranflation, but it
was Sixtus Quintus that finifhed it, K^nno ijpo. So
that there were forty foure yeares betwixt the Ait
made in the Councill, and the fini'fhing of the tranfla-
tion. Bifhop C7AortQn faith, that the Canon Law for-
biddeth, thatachilde /hall be baptized before it be
borne j yet they will make tbis Vulgar tranflation to
be originall and authenticke before it be finifhed and
perfected by the Popes. And what will they fay here? j
wanted the Church anauthenticke tranflation all this j

while. 1

Of the Vulgar Latine Tranjlation.

'5?

Ckment the eight cor-
rected the vulgar Iran-
(lation.

while untill it was concluded , in the Council! of
Trent I

WhcnSixtus Sluintus had taken all this paincs in
corre&ing the Vulgar Latine, and had prec lamed it as
authenticke I y his Bull, and curfed them who held o-
therwife ^yct Clemens the eight came afterwards, and
corrected many things which were left uncorrected by
Sixtus Qusntus^ and he fetout a more perfect Edition
than that oistxttu JHuwtus : and there was great diffe-
rence betwixt thefe two Editions, as Doctor James the
Overfeer of the Library of oxford hath marked, in his
bookc which is intituled, Be Be Ho anti^nlt, Thefe
were not errors in the Print (asfome would falue up
the matter ) but they are matcriall differences, as may
be feene in that booke by conferring their translati-
ons.

We may demand of the Catholickes, whether did
the councill make thistranflation Authenticke which
was not Authenticke before,or did they only declare it
to be Authenticke Some of them fay5that the Council
promulgated it to be Authenticke jand that the Lord fo
dire&edthehardofthefirftTranflator, that he erred
not in thefe things that the Council was to approve af-
terward. But Zafinej the Iefuite faith, that it is of grea-
ter authority that is approved by the ( hurch,thanthat
which was immediately writtenby thefe., who were
infallibly directed by the > pirir 5 but can there be any
greater aui hority tha n to be infallibly directed by the
Spirit < Canu6 holdeth that theyivere immedi&tly arid
infallibly directed by the spirit, who tranflated the
Scripture fiiftinto the Vulgar Latine. And Cretfcrus
goeth further, andfticketh not to fay, ihat7heodcf>on
who tranflated the Bible into Greeke, erred not in his
translation, but wasaflifted by the holy Spirit that he
could not eric, yet hee was a lew and an enemy to
I Chrift

Diverfe judgement»\>f
the O tholi cks concer-
ning the vulgar Latine
translation.

P^.5 3 7.

In loch rixtlogicis lib.

VtfenJIoncBeltjrm cen-
tra lVhittalierum\lib. >.

i54

Exercitations Divine.

Lib.

Serarm In ProUgom.
bibluutPafril*\

In tfagege edScripturm
lib.iMjj.6,feft.i. •

Ayirm lnfllt.CHorat.

Chrift. Strmus faith, he who tranftated the Vulgar
Latinehadbutthegenerallconcourfeof the Spirit of
God,asthereftofthefervatits of God had; but was
not infallibly dire&ed by the Spirit in his tranflation*
hndlohannes Dreide^propofit .3.4. and Andradiusfol.
2 j 5 .and Bellarmin Lib. 2 . 1 1 . admit timus eum interpret
temfmjfefednen vdtem^znd yet fome of themholdthas
he erred not in the verftons which the Church appro-
ved afterward.

Againe we may demande of them, whether will they
preferre the Vulgar tranflation to the Hebrew and
Greeke i The grofTer of the Papifts are not afliamed,
to preferre it to them both, and they fay,We have ho
neede to have recourfe to the originall, to try whether
it be Authenticke or not, the Vnlgar Latine being now
eftablifhed by the Council. And Ludovicus a.Tem faith
although the bookes in the originall both Hebrew and
Greek were not corrupted,yet feeing they have words
of diverfe fignifications, which the Church hath not
approved or reje&cd,therefore we are to hold that the
Vulgar Latin is Authenticke only jbecaufe the Church
hath concluded it to be fo.- And Azorius faith, if we
fhould grant that the Interpreter might have erred in
his verfions,yet the Church cannot erre in approving
his Verfion.

The Moderne Papifts preferre it not Amply to the
Hebrew and Greek,as Gretferus&\th,Suftcit dqu.ttio^
nonpr/tktie: But they fay, that they will not have their
tranflation examined and tryed by the Hebrew and
Greeke ; for how know we ( fay they) that thefe Co-
pies which we have now, agree with the firft originall
Copy i we have the judgement of the Church concer-
ning this tranflation, but not concerning the Hebrew
and Gr ee ke.But ifit be in the Churches power to make
a tranflation or to authorize it, why will they not au-
thorize

^ —

Of the Vulgar Latin* Tranflation.

lithorize the Hebrew and G reek rathtr than the Vulgar
lLatine tranflation?
And if they inatf the Vulgar Latine to be Authentick
and the onely rule to decide controverfies, what fhall
become ofall the Churches in the Eaft that underftand
inot the Latine , fhall they under the paine of a curfe re-
ceive this tranflation t

j When the Vulgar tranflation was concluded in the
iCouncill of Tratf, onely to be the Authcnticke tran-
flation in their Difputations, Sermons^and Confercn-
ces 5 Some oppofed againft this, and faide, that it was
a hard thing for the Church, to judge that onely to be
Authenticke, which one man had done. And Aloyfius
Catena a* laid, that no man could know what a Verfion
meant,but by the Originall $ and healledged forhim-
felfe Cretans authority in the Councill, who being
Legate for the Pope in Germanie^ K^nno.i^i^. was
wont to fay,that the onely remedy to refell Hereticks,
was to underftand the.literall fenfe out of the originall
tongues^ and hefaidnow, that the. Cardinall would
fpendthereftofhisdayesinftudying of the tongues,
that he might be the more fit to convince .the Here-
itickes; which he did, and gave himfelfe tothisiiudy
v eleven yeares before he dyed.

Againev there was much contention among them
concerning the meaning of this Canon made in the
Council! -of Trent , whether this tranflation was the
judge in matters of faith or manners onely < or was it
foftridly to betaken that it failed not one jot, and
th2XMatbematieeix.vizs{o.ytx&{k and not CMorditer
onely? Andrea* J^egA whowasprefent at the Councill
of Trent holden under Pope Paul thethird, faith .•
when the Tridentine Fathers call the Vulgar Latine
tranflation^ the Authenticke tranflation, they meane.
no other thing but this > that it was not corrupted with

errours,

— -

Exercitations T>iYtm.

Lib.

Li&.W4p#IO.prfg.J40.

In Frole£om.bibli.

errours, and that it might be fafely read andufedtoa
mans falvation j and he concludeth, that the authority
which the councell gave to this tranilation, is not to be
taken infinitive, but definitive with certain limitations.
But if this was the meaning of the councill, that the
faithfiil might fafely reade it,becaufe there was no dan-
ger of error; then what authority or prerogative had
this verfion by the councill, above that tranflation of
FAgnineiiotxhc Do&ors of Lovan by the approbation
ofthePope,putthetran(lati6of?^/^with the He-
brew Text. Butthe former Catholikesfay, thathee
whoTranflatedthe Hebrew into the Vulgar Latine^
was notan Interpreter^uca Prophet : but how com-
meth it that others fay now,that this Interpreter might
erre, although not groflely < that he might erre, not in
fide & moribus^ but in lefle matters i and fo they will
have the councill to be underftood; but they of old
faid plainely, that in every thing this tranilation was
Authenticke.

Laftly, when wee demand of them whether the
Church may make a new Yerfion yet or note' or mend
that which is already done? Gretferus whotakeththe
defence of B ellar mine ugainfti Whittaker, denyeth that
there can be any thing added to this tranflation, or be
made more perfect ; ButScrarius holdeth, that this
Verfion may be yet helped, and that it is not come yet
to fuch a perfection, but that it may grow to a greater
if the C hurch would condefcend.
The tranflation of the Seventy although the Apoftles
themfelvesfolloweditin many thinga,yetitwas never
holdento be Original and Divine,by the Church,nei-
ther were the Churches commanded to receive it un-
perthe paineofacurfe: tf/ww^ markethin his Pre-
face upon the firft of the Cbromclcsjihatthe Churches
of Alexandria in t/E^ypty followed the Tranilation

■ ef:.

Of the Vulgar Latine Tr (inflation.

J57

o£Htf]cl>jus(\\hkh was a trarflation fet forth after the
Seventies tranflation)rather than the transition of the
Seventy ;but fro Conflintineple to ylntioc/j^thcy follow-
ed thetranilationotX//r/^the Martyr, but the Chur-
ches of P ttlejltn a(which lay betwixt thefetwo)foilow-
ed Ongens HexapU^AndlbhcCzhh^ the whole world
was divided into thefe three: then what great prefump-
tio is it in the Church of Romero make the Vulgar La-
tine Authenticke and Originall, and to injoyneit to be
read in all the Churches? Frmcifctu Ximemus Cardi-
nail of TWt^5inhis Preface before the Bible fet out at
Complutum in Spawe faith,that he fct the Vulgar Latine
betwixt the Hebrew and the Greeke.as Chrift was fet
betwixt two Theeves, is not this a fine comparifon to
prefer the Vulgar Latine to the Hebrew and G reeke?
TheSyriacktranflationwasfirft tranflated into La-
tine by Gttido Fabricius^nd afterwards by Trcmellws.
Genebrard and Seranus taking occafion upon this tran-
flation, charged Trcme ll;us with great forgery. Firft,
that he tooke away all the Titles from the Epiftles$but
this was no forgery: for neither the Superfciptions nor
the Subfcriptionsare any part of the Canonical Scrip-
ture ;as maybe fcene before in the poftferipts added
to the Syriacke tranflation. Secondly, they charge
him,that he tooke sway the Calender, for the reading
oftheGofpel upon holy dayes: but neither the He-
brew Calender,rcr the Syriack Calender, are Divine
Scriptures : and that ufe,foi which they fay this Ca-
lender ferved, for reading of the Gofpelupon holy
dayes s wasonely t.fed in the wefterne KomifhChur-
ches,butrot;ntl:c Eaf ere Churches. Thirdly5they
fay thar he committed PUaum in dealing his transla-
tion frcm i i::c'eIdrteiw^Vie\ fettingit out under his
; cwrenarr.e-, but what diligence he ufed in tranflation
ofthe Syriacke, he who wrote his life teftifieth. And

Willi

Exercitations Divine.

Lib

nrifl
toriwia

will any man thin'c that he who was a native Iew,born
3nd trained up in thefetongues, was fo ignorant, that
he had no skill, but that which he did fteale from ano-
ther { and cret ferns addeth, that firft he was a Iew,and
then he became a Monke, thirdly, aCalviniftor Hu-
gonite, andlaftly, that hee returned to his vomitea-
gaine, and dyed a lew. But that ye may perceive what
a Railerthis was, who fpared neither the living nof
the dead,I will fetdowne a memorable proofe of his
death $ he who wrote t^€fofbthcgmata rnorientium^
(the notable fayings which fundry uttered at the laft
houre of their death,) relateth this of him. When they
demanded of him what confeJSfion he would make of
his faith ? he faid, vivrt Chriflw & pereat Barabbss,
Whereas the reft of the lews cryed, vivat BawMaf,
&per<rat Chrijlusjhis he faid to fignify that he renoun-
ced Iudaifme, and tooke him onely to the merites of
Chrift ; Was this to dye like a lew? the Name cf this
worthy man fliouldfmell to us as the Wine of Lefa* \
won.Hofiq.j.

Of a Tar agrafe,

THe fecond way how God maketh the Scripture
plaineuntous, isbyparaphrafing it, which goeth
in a larger circuit of words than a tranflation doth, and
this is called tirgam a Paraphrafe. Ah Ecphrafisisan
expofi tion of this Paraphafe.
The firft Paraphrafe, was the Paraphrafe otlomthan
the Tonne ofrzofiel^ who paraphrafed the great Pro -
phets thirty yeeres before Chriftj both plainelyand
without Allegories ; but upon the fmall Proghetslie
runneth out more upon Allegories.

The

OJ the Paraphrafe of the Scripture.

ThefecondPaftphrafc,wasthe Paraphrafe of On
mlos,othcimfe called Rabbi J quilay adding Nun and
\ciunging ti into a, as 4 qu; Li Or/kclos, as Bonarges Ban-
cs.lt was he who tranflatcd the Old Teftamcnt in-
jto Grecke alfo,he paraphrafed the five books of Mofcs
ininetyycarcs after Chrift not long after the deftrutfi-
jon ofrhe Temple.

The third ¥axayhxak,\vasTargtwHicrofolymitanum
upon the five bookesof CMoyfes, moft fabulous and
moft impure^but becaufe Tar gum Jonathan was in great
[requeft amongft the I ewes, and not fo fabulous as this
Tar gum $ the Printers amongft the Iewesput thefetwo
letters Taulod before that Paraphrafe, to make the
Reader beleeve,ijiat it was Tar gum Jonathan Jonathans
Paraphrafe: for thefe two letters ftand both for Tar^
gum lonathan^and ioxTargum Hierefolymitanum,

Laftly, Rabbi Jofeph Cmhs paraphrafed Cctnbhi m^oi
the written b'ookes.

All thefe Paraphrafes:if ye will refpeft the lang uage.
Were either in the Babylonian or Hierofolymitan tong;
three in the Babylonian5and Tar gum Hicrofolymitanum
in the Hierofolymitan tongue.

Thefe Paraphafes, where they paraphrafe againft
Chrift are to be detefted,Exa, i . Gen.^. incafti cji no-
mtn dommt profanari^butTargum Hicrofolimitanum par
raphrafethitblafphemouily,I# dickus ill is cceperunt /do-
la eolerc, &fcceruntfibiDeos erroneos^quos^cognomina-
bant de nomine Scrmonisdomini. And here he implyeth.
Cb rift who is called *£>©- Jcrmo dei. This paraphrafe is
blafphemous againft the Sonneof God, and therefore
tobedetefted.

Example i^Can.^, %*Thy wo breafis are like two young
Roa.Targu paraphrafeth thefe two Roc no be two Mef-
fiafesjhe one the fonne of Jofeph, the other the fon of
David^thc one Poore and the other mighty, that isa

blafphemous

Paraphrafcs when they
arc blafphemous arc to
k rejeft*!*

i6o

Exercitations Divine.

Lib

Paraphrafes when they
arcridicul^arcto be

tsnwanop

blafphemous Paraphrafe, and therefore to be dete
fted.

Example 2 . lob 2 3 .9 . He paraphafeth it thi s wayes,
I ^Michael is upon his right hand^and Gabriel upon his left
hand,Michael is upon his right handy and he is fire -y and
Gabriel is upon his left hand^ and he is watery and the holy
creatures are partly firc^ and partly w iter. This Para-
phrafe is blafphemous,becaufe it maketh the Sonne of
God but a Creature, and matchefh Gabriel with CMt- I
chad.

Secondly, where thefcParaphrafes are fabulous,they
are to be rejected. Example \,Gcn.$.zi.Thc Lord made
coates of skin for Adam and Eve. Targum Hicrofolymita'
nnm paraphafeth it this wayes, The Lord madeglonoin \
cloathes which he put upon the skin oft heir flejhy that they
might cover them fives.

Example z.Gcn. 32.1 6^Dimittc me quia afcendit auro-
ra. TheParaphraft maketh this to be one of the feven
Angels who (land before the Lord, finging continual-
ly,holy,holy, Lord of Hoafts,and he maketh this An-
gelltobecheefeoftheQJre.

Example 3 . Exod. 13.1 9. And Mofes took* the bones of
lofeph with him. Targum H ricrcfolymitanum paraphra-
feth it thus, Afcendercfcat Mofes urnam ofiium lofephi,
. ex tntimo Nili$ & abduxit ftcum. Hence the Talmudifts
make agreatqueftionhow they could find this Chert
of/0/£/^,beingfunkefodeepe in the flood Nilus, and
they flye to their ihl&ofshcm hamphorafh ; and R.Rc-
chai upon this, fait h.that Mofes tookeaplateand wrote
upon it,and faid, afcende B w,( meaning lofcph who was
called BosDei^D eut.3 3. i7„)and did caft this plate into
Nilushyinz,0 Iofephjhy brethren which are redeemed
arc waiting for thec^and the cloud of glory is watting for
thee : if thou wilt notgoe up with us newjvc are free of our
oath.

Exam-

Of the tParaphrafe of the Serif tun s.

161

Example 4. Exod.ij.K.Decaudicabat dcbiles, Hce
cut effthetailc^or the rvcake eftbe hoaft,b\Xi TargumHic-
r^/i/j'w/V^^^paraphrafcthitthis way cs, fed acccpit cos
Amalck)& amputavtt loca vinlitatis eorum^pro]ecitaue
furfumverfus ccelum^dicensytolle quodclegifti^ meaning
that part which was commanded by the Lord toibee
circumcifed,they threw it up into the heavens, in con-
tempt and fpiteagainft the Lord,

Example 5 . 1 Sam. 1 5 . And he numbred them B at tela-
himybut Tar gum paraphrafeth it thus,tfc numbred them
by the lambes. For Tclahim is called lambes alfo, and
they fay that Saul would not number the people for
feare of a plague upon him and his people 5 as it fell
out afterwards upon Davidzad his people 5 therefore
he caufed every one of them to bring a lambe, and he
numbred all the lambes, and fohee knew the number
of the people -y fuch Iewifh fables as thefe the Apoftle
willeth us to take hcede oi\Tit. 1 . 1 4 .

But where thefe Paraphrafescleare the Text, then
we are to make ufe of them. Example, Gen. 2 . 2 4 . Hee
fbali leave father and motherland cleave unto his wife .On-
kelos para phrafeth it thus,h e lhall leave D omum cubilis^
where the Paraphraft alludeth to the ancient cuftome
of the Iewes, for the children lay in their fathers
chamber before they were married, Luk. n.j. tJHy
children are with me in bed.

Example 2 . Gen. 1 2.5 .And Abraham tooke allthefoules
which hee had got in Char an y Onkelos paraphrafeth it
thus, Omnes animas quas fubjecerat legi^ allthefoules
which he had trainea up in the Law of the Lord.

Example 3 . Gen.49. Ruben excellent munere & dig-
nitate^Onkelos paraphrafeth it thus, Excellent principa-
tucjrSacerdotio; excellent in the kingly and princely
office: for he that was the firft borne, at thefirft,was
both the Prince and the P rieft in the Family.

Nnnnnnn Exam-

nStsa

Pafttphrafcf where they
cleared^ Tex; are to

be ufed

i6t

Exer citations ViYine.

Lib.i-

The Scriptures, not
being interpreted to the
people,arelikeaNut
not broken.

»tib m

Example 4. Gen. 49. 2 7. Benjamin a ravcmngxvoolfey
hefhalleticthepreyin the morning, and fball divide the
fpoyleatmght. The Paraphraft paraphrafeth it thus,
In his poffefion Jhall the SanCluary be built , morning and
evening Jha/l the Priefts offer their offerings y and m the
evening ft) aU> they divide the reft of the portion which is
left ofthefanCtified things.

Of interpretation of Scripture.

THe third outward meanes whereby the Lordma-
keth the Scripture cleare to his Church, is inter-
pretation,and this is called iffy***.

This Interpretation of the Scriptures maketh the
peopleto underftand them, for when the Scriptures
are not interpreted, they are like a Nut not broken.
WhenGideon heard the dreame and the interpretation of
it^Iud.j.t^. In the Hebrew it is Vcfhibhro^ the break-
ing of it^ afpeech borrowed from the breaking of a
Nut, for as wee breake the fhell that wee may get the
Kcrnell 5 So the Scriptures muft bee broken for the
peopIe,and cut up for their underftanding.

Irwas the manner ofthelewes in their Synagogues,
after that theXaw and the Prophets were read, to In-
terpret the Scriptures^ £1. 13.15. Kyind after the rea-
ding of the Law and Prophets ythe rulers of the Synagogue
fentunto t hem f tying, ye men and brethren, if ye have any
word of "exhortation for the people $fty on. And therefore
the Synagogue was called Beth midrefh^DomtH expofi-
tionis^nd we fee the pra&ife of this, Nchem.S.%. Le-
gcrunt cum appofitione intellect us : They read the Lm
clcarely to the people ^andean fed them to u ndcrfl and rthofe
things which were read; this was the fruite of their
interpretation.So they did ^^.^h,, Conferre places j

with

Of the driifion of the Scriptures.

***

with places,^?. 1 5. 10. The giving of the fenfe here,
is m ore than to give the grammatical I interpretation of
the words ; they gave the fenfe and the fpirituall mea-
ning of them when they preachedjiV^ was a Preacher
ofrtghteoufneftc^ 2 Pet. 2.5 . The Church is not onely
the keeper of the Scriptures, but alfo an Interpreter of
them : This word A^Mfignifieth both to Readc zndto
PrQmulgdtc^Efa.29.\i.& 61. li.Zachcj.y.Afi. 10.20.
So Mtkra which fignifieth Readings fignificth alfo an
Affcmbly or Convocation, to teach us that the holy
Scriptures ought to be read in the congregation and
holy affemblies,and ought hkewife to be expounded.
The conclufion of this is , The Lord ufeth fo many
©canes to make the Scripture cleare to the people,
and yetthe Church of Rome goeth about to ftoppe
thefe Fountaines of living waters,that the people may
not drinkeofthem : As the Spies raifeda (lander upon
the Land of Canaan, faying that it was unpoffible to
be won; fodoe they {lander the Scriptures of God
with obfeurities, and fay, thatitisimpofliblefor the
people to understand them.

EXERCiTAT. XV1L

Of the diVtfton of the Scriptures .
They haveMoyfes and the Prof hets^Luk. 16.29*

HTHe Scriptures are divided into the Old and New

* Teftament.

The Old Teftament againe is divided into Moyfcs and
the Prophets, and fometimes the Law is put for the
whole Old Teftament,**^. So 7^.7.49.5/^2. 3.

Nnnnn nn 2 And \

tOP I Legit
^IpQ r Convicatio

i$4

Exercitations Divine.

Lib

rwan

prions,
fifiaims.

>B.*K*a3

pmf'ectx.

And fometimes the Pfalmes are called the Law, J^.15 .
2$. That the wordmight be fulfilled which iswrittcntn
their Law jhey hated me without a caufeiSothc Prophets
are called the Law, 1 Cor. 14. 21. In the Law it is
written.

Mojfes is divided into Hammitzua^Commandcmcms,
C^&z^ftatutes, and Miflpatim, judgements 5 that
is, into Morall Precepts, Ceremoniall, and Iudi-
ciall.

Thelewesagaine divide the old Teftament into the
Law,the Prophets and Cctubhimy which theGreekes
C2ll*y,6yc*z*, holy writings,allthe Scriptures are holy
writings $ but ufually thefe that were not confirmed
by Vnm and Thummim^zxe called dyioy^oa.

The Prophets are divided in Rtjhonim & Achat onim^
the former and the latter : the former Prophets are
lofhuajudges^i Samuel^ Samuel ^1 Kings and 2 Kings.
They are called the former Prophets becaufe they in-
treat ofthehiftory paft,andprcfent.^?.3.24. Teaand
all the Prophets -from Samuel and tbofe that follow after.
Samuel is fayd to be the firft of the Prophets, there-
£ore,Icre. 1 5 . 1 . Though Moyfes and Samuel flood before
me. Samuel is the fi rft of the' Prophets, then it is moft
probable that he wrote the books oflojhuaznd fudges,
lofhuaiithe firftin order of the Prophets, therefore
the Haphtorath which is fet upon it,is called Haphtorah
UtitUlegis^ They were glad when they ended the
Law,and began the Prophets , But Samuel feemeth to
be the writer of this booke.

Others call them the firft Prophets, becaufe they
faw the firft Temple , and they call them the latter
Prophets, becaufe they propheiied in thetimeof the
fecond Temple, as Hargai, Malacht, -Zacharie. But
they are all rather to be called Acharonim latter Pro-
phets, becaufe they foretell things to come 5. and they

are

Of the divifeon of the Scriptures*

i65

are divided into the great Prophets, and into the
fmall.

The great Prophets are ffdiah,leremiah,Ezekiel find
Dmiel.

Thelatter Prophets are called Tercfirpro Teregnafar,
that is, two and ten, and the Greekes called them
j£fc(A<ae<f»7£r. There is a Tcftimonie cited by Mat-
thew, Cap.i .l^.Thatit might be fulfilled which n>a*Jpo-
ken by the Praphvts. i lus 1 eitimovie is found but in one
ofthe fmall Prophets, yctitisfaydtobe fpoken by
the Prophets, and they gave this to be the reafon,be-
caufe all thefe Twelve fmall Prophets were joyned in
one booke.

The Conclufion of this is. Firfl: the Lord hath fura-
med up all that he requireth of us in one word. Love.
Rom. 1 3 . i o.Love is the fulfilling of the Law. Then hee
hath enlarged this word intwo,itf<tf.22.37. Thoujhalt
love the Lord thy God with all thine heart : and thoujhalt
love thy Neighbour as thyfelfe. Thirdly he hath enlar-
ged thefe two into ten woids^Deut . 10.4 .And he wrote
on the Tables the ten words. Fourthly,he hath enlarged
them into Moyfcs and the Prophets. Matth.i 2.40 . On
thefe two Commandemcnts hang all the Law and the ?ro^
phets,y/i/u*vjo:i pendent ^ even as wee hang a thing upon a
Naile5;E/^ 2 2 .2 3 • So the taw and the Prophets hang
upon thefe two.

Nnnnnnn 3

EXER-

•w-nn pro

M'\Sr*fW'\»?.

Cfincfojiwn

i66

Exer citations V'tYine.

Lib.

T ▼ • •• * * *

1 » T » ! H T

2>rfv'?V wrote the firS
twobcokesof the
Pfalm.cs and let them
in order.

EXERCITT. XVIII.

Of the DiyifioH of the Tfalmesi

Aft. 1 3 • 33. As it is alfo written in thefecond Pfalme:
Thou art my Sonne jihis day have I begotten thee.

THe Pfalmes are divided in five bookes, as the five
Bookes ofMoyfes j and the five Bookes joyned to-
gether called Quinque vo luminals Canticles,Rutb?La-

rnentations,Ecclefiaftcs and Ejlher.

The firftbooke of the Pfalmes endeth with the 41.
Pfalme. The fecond endeth with the 72. Pfalme. The
third with the 8$. The fourth with the 10 6. Thefift
with the 150. Pfalme; and thefe bookes end with the
fame words, Baruch Iehova Elohe ifracl mehagnolam
vcgnadhagnolam,Amcnvcamen. Blejfcd hee the Lord
Cod of Ifracl from Evcrlafting to Evcrlafttng, Amen,
Amen. Pfal.41.13 So the reft of the bookes3for the raoft
part end thus. And hence we may gather, that this
verfe was added by him who fet the Pfalmes in order,
and not by tbofe who wrote the reft of the Pfalmes.
This may appeare by the conclufion of 'Davids Pfalme
ofthanfgiving 1 Chro. 16.36. That they have borrow-
ed their conclufion at the end of every booke from
the conclufion of this Pfalme.

The firft two bookes were written by David, and
they end thus. So end the Prayers of David the fonne of
ltJfcjPf1l.y2.30. That is,herc end the Pfalmes which
were both written and fet in order by David.

The other three bookes were written by diverfe
Authors, as by David, Aftph, the fonnes of Korah^
leduthun,Mofes,Hcmanx\\eEzrite $ and when the wri- I

tcci

Of the divifion of the Tfalmes.

167

tcrofthe Pfalmes is not fct downe, thelcwcs hold,
that hec who wrote the former, wrote that Pfalme
alfo.

Afaph wrote thirteene Pfalmes, Leafaphy Lamed is
fometimesa note ofthegenetive cafe, andfometimes
of the Dative cafe, and therefore fome have interpre-
ted the word Mizmor It Afaph^a Pfalme dedicat to Afifh
tobefung by him ; butitihouldbetranilatedaP/tf//*£
°fAfafb> for Afaph was a Prophet, 2 Chron. 29* 30.
Moreover Hczckiah and the Princes commanded the Le-
vites tofingpraifes unto the Lord, with the words of Da*
vid and Afaph the Seer. And the ftyle of Afaph is har-
der than the ftyle of David.

The fecond who wrote thefe Pfalmes were the
Sonnes of Korab, and they wrote ten in number 5 the
pofteritie of K or ah died not in the rebellion with their
Father,^*/* . 26.11. Some of [his pofteritie wrote be-
fore the capti vitie,and foretold of the captivitie,as the
pfal* 73*74- And fome of them when they were in the
captivitie.

So fome when they were returning from the capti-
vitie, as 66. Some after they were returned, as 85.
and 147.

So Mofes wrote a Pfalme of the (hortnefTe of the
life of man, this Pfalme was written when they were
in the Wilderneffe, and yet it was not regiftred in the
Canontill after the captivitie.Thus we fee the watch-
full eye of God, that had a care to preferve thefe
books which were to be infert in the Canon,that none
ofthem {hould perifh.

- So thefe Pfalmes which were written by lehthun
2nd by EthanthcEzrite who were of thepofterity of
the Levixes. TheZ^/todutiewas to teach the Peo-
ple.and fo the Lord made thofe Levites teachers of the
people by their fongs.

Nnnnnnn 4 of

7 jili^uandoeflnota
G enitivi Qliguznh

Thefonncsofi^roi
wrote fom« ef the

Pfalmes*

My fit wrote aPfclsae.

itdutku* and Ethan
wrote fome of toe
Pfalnacs.

i<58

Exercitations Dmine.

-c

The gpnetal infection
ofthe Pfalmes is
Tghilim*

naxh

• H- » -

S'StWS

>• 8

Luk.22.32,

ansa

T S •

■vamfc

• • - s

Pfaltaes vvhi:h they

f ing whea they canied
the Arke oat of the
houfeefZ>«^iothe
Teir.ple.

Of the infcriptions of the Tfalmes.

THe Pfalmes generally are intituled Tehilim praifes,
becaufe the moft'of them arefonges of prayfes
therefore the whole are fo called.
The particular Infcriptions of them are eyther eafily
underftood,or hardly to be underftood at all .

The infcriptions eafie to bee underftood are thefe.
Thtt^Lamnatzeahh, spy^araflw^to the chiefe Mufitian.
The fingers were divided intofo many orders, and
when it befell the chiefe Mufitian to fing, then he cau-
fed to fing this Pfalme committed to him.

The next title is MafchilfL Pfalme for inftru&ion.
Thefe were Pfalmes which David made out of his
owne experience. Peter, when tkou art converted flreng-
then thy lrethren,xhcfe were called Pfalmi didaftaltci.

The third \vas Michtam, Aurei Pfalmi, golden
Pfalmes : all the Word of God is like fine gold, Pfal.
19. And yet thefe Pfalmes are called Golden Pfalmes,
becaufe there is fome fpcciall and choyfe matter in
them : fo all the word of God is faithfully alJ to bee
trufted,yet Paul^mhiFidmefthicferm&^This is a fait b-
full faying^ Tim. r.i 5 . Having fome notable things in
it : and as all the Ring is Gold, yet the Diamond is the
moft excellent; So although all the Word of God bee
excellent,yetthefe are moft excellent. So fome are in-
tituled lehazcir,\^fdrecordandum, to bring to remem-
brancers 3 8 . 70. becaufe they were made in remem-
brance of fome notable deliverance or of fome great
benefit.

Fourthly,fome are called Pfalmes of degrees.

When they brought the Arke from Davids houfe
into the Temple,they fang,Pp/. 1 1 ?.by theway,it be-
ginning with thefe words, Beat* immacuhti in via,

and

Oftbedivijion oftbe'P/alm.

169

andintreatcthefpecially of the Law of the Lord, and
thereisnota verfeinit, except onely the 122.. vcrie,
which hath not feme epithet of the Law of God in it,
as his Judgements $y& Word^his Statutes^his Lawcs^ his-
TeftimoMesJxis Commandements\ hisPrecepts his C,

\& r. And when they entred into the Court of the
Gentiles with the Arke,they fang the laft part of this,
PfiiLup.

When they went further to the Court of the people,
when they flood uponthefirftdegree,they fung, /-/*/.
120. which containeth thehiftory of the deliverance
of the people out o{ Egypt. And when they flood up-
on the fecond degree, they fung Pfal.\i\. My belpc
MmmetbJromtheLord.yVhenthey were upon the third
ftep they fung Pfal. 12 2 . / was glad when they fay d unto
meJetusgocmtotkehoufeoftheLord. Sothey funga
Pfalme upon every ftep as they afcended, and upon
the eight ftep when they beheld the excellent buil-
dings ofthe Courts ofthe Levites,they fung Pfal.127*
Except the Lord build the houfey they labour in vaine that
build tt. When they entred into the Court of the
Priefts, they fung Pfal, 12 8; And upon the laft ftep
they fang, Pfal. 1 3 ^ . Blejfeyee the Lord all his fervants^
which watch by night in thchoufe ofthe Lord. The peo-
ple might goe no further; then the Priefts went for-
ward with the Arke into the Temple, and when they
entred into the porch,of the Temple, they hng.PfaL
118. verfe 19. Open to mee the gates of rtghteoufnejp.
When they wxre {landing intheporch, they fang thefe
verfes following, This is the gate ofthe Lordjntowhich
t he righteous JhaS enter. When they were in the midft
of the Temple,they fung the 2 2 •&*/& / willpraife thee,
for thou baft, heard mee and art become my falvation^ and
when the Arke entred into the holieft of all, they
fijngP/i/24.

The

In omotbui verfhtt

Pfatmi 1 1

icrju 1:1. ir alarum

mtttt,

r mm*

ri. where they
rungrhoPfaliucjofde-
aiees.

VidtV\MpUhK\t\.
40. 28.

The Pfalmti which the
Priefts fung when the
Arke entred into the
holisfl gfalj.

170

Exercitatiorts Divine*

Lib. i •

Some infcriptions arc
Notes or tunes of Mu1
ficke.

Some ialbriptioi>s are
m&ramcnts of Mufick,

The Iewes who live
now underftand not
the muficke nor mu(i«
call inftruments which
were of old.

Pfalmes are divided ac -
cording co the time.

Pfalmes divided accor«
ding to their fubjeft.

j Pfalmes which con-
I cerne Chrift.

The infetiption of the Pfalmes which we underftand
nots arc eyther Notes of Muficke, or Inftruments of
Muficke.

Notes of Muficke or common Tunes with which
the Pfalmes were fung are thefe, Gnal muth4abbcn7
Pfal.g.gnaljheminith^ Pfal.6. 12. gnal aijeleth S be bar,
Vfd.2i.gnd lonah Elem Rechokim, %6.Altafchith^j.
<5<p.j<;.gnaljhufhan Edutb,6o.gnal jljoJJianmm^.Gg.
gnal Jh oft annim Edutk,%o.gnalMahaUthLeannothy%$.

Inftruments ofMuficke are thcfcNegintth, 4.641.
5^6*J.76.NebiUtb, ^.gittitb^S.Sl. & Mahdatb. 53.

The Inftruments of Mufiicke fet downc Pfd. 1 50.
none of the Icwesthcmfelves can diftinguilh them,
and they are ignorant of all thefe forts of Mufick now;
but we are to bleffe God, that the matter contained in
thefe Pfalmes maybe underftood by the Church.

The Pfalmes againe were divided according to the
time when they were fung^fome were fung every mor-
nings Pfal.22. at the morning facrifice. So Pfd. 92.
was fung upon the Sabbath : So at the paffeover they
fung from Pfd. 1 1 2. to verfe \g. ofPfd.nS. and this
was that hymne which Chrift and his Apoftles fang at
thepaflcover,Af<tf/^.2 6.^o.Andrvhen tbey had fung an
ffymne^they went out into the mount of Olives.

' The Pfalmes were divided alfo according to their
fubjed. The firft booke of the Pfalmes intreateth of
fad matters, the fecond of glad, the third of fad,
the fourth of glad, the fift of glad and fad matters.

There are fome Pfalmes, which conceme Chrift in
his Natures and Offices. His natures,as Pfd. no. The
Lord fayd unto my Lord^&c. His kingly authority,as
Pfal.2 .His prieftly office. Pfd. 1 1 o .Thou art a Truftfor
ever after the order ofMelchizedek. So his pa ffi on, ?/"*/•
22. So his buriall and refurre&ion, Pfd. 16. and his
afceilfionand glory,/*/^/. 1 1 8.2 5,26.when Ddvidwzs

crowned

Of the dh'ijton of the Tfalmes.

«7*

} crowned King,the people cryed, Annalcbeva hofoig-
nah na anna,Iehova hatz>lihhah na. Save now, I be fuck
thee O Lord^ O Lord I befcech thec^ find now profperity^
that is5we befeech thee O Lord to fave the King: & to
profper him. And the prieft {zidy Blejfed be he that com-
met h in the name of the Lordirvc hwe blejfcdyott out oft he
hit fe of the Lord. This prayer is applyed to Chrift,
CKat.u.g. HofannafUo David^ they contraft thefe
three words Hojhignah na anna in one word Hofanna^&c
they fay Ho f anna to the Sonne ofVavidjdefi, contingat
falusfilio David in altifimis ,thcy wiflicd not only pro-
fperity and fafety in the earth here, but all happincs to
him in the higheft heavens, Luk.19.2S.

There are fome Pfalmes which concerned Davids
\ particular eftate., in his perfecutionby Saul Joy Abfalon
"cfa-Inhisficknefle, inhisadverfity. Inhisprofperity
1 how he fell in adultery, and repent cd0Pfal. 5 1 .how he
, dedicated his houfe to the L0Yd.Pfal.3o. how he pur-
, ged his houfe of wicked men,?/^/.' 1 o 1 . when hee en-
j tredtohiskingdome. 144. Soa Pfalme to his Sonne
1 Salomon when hee was tofucceed into the kingdome

\ Paftly, fome Pfalmes are divided according to the
j Letters of the Alphabets PyiZ.25.34.11 1. 1 12. Up*
j 145. Thefe Pfalmes were diftinguifhed by the Let-
ters that they might keepe them the better in their me-
I mories,andas7^^opfummcthnpthe genealogieof
; Chrift, into three foureteene generations for the me-
' moriescaufe: fo thefe Pfalmes are fetdowne after the
I order of the Alphabet to helpe the memory, Pfal.zf .
wanted three Letters 2 1 p. Pfif. 1 i<i .every verfe hath
two letters of the Alphabet, and the two laft verfes
have three letters to make up the Alphabet : So Pfal.
1 1 2. hath the letters after the famemanner.The 1 19.1s
diftinguiflied by the letters of the Alphabet, and here
' ^ ye

p-nn % nuk

comrade t^jy^lH
Vetum hofanna,p9ccm
(? gloriara C9M^rc*
\11ndti.

Pfalmes which concer-
ned 2)avid» .

Pfilmi alphabetic

tyz

Exercitaiions Divine.

Lib

The Syriak Arahicke,
Sevency,and vuigir
Latine, adde chu verfe.

I t j Plalme r 4? .and make

| icrhc i4.verie.

I tannin! raja

Mm vcrhkfah} & benzg-
biit momwhM opertiut
fuh. f/f

>!)SSn

Concfofon*

ye fliall fcc,that every Se&ionasitbeginneth with the
letter, fo all the verfesof that Se&ion began with that
fame letterjas the firft Se&ion Ipeginneth with ^there-
fore all the eight verfes in the firft*Se££ion begin with
^,^.SoPp/.i455 it is fetdowne after the order of
theAlphabet,butkwanteththe Letter 3. Here fome
goe about to prove by this, that the ojriginali Copieis
defective, and therefore the Arabicke translation ad-
deth a vcrfe,fo doe the Seventy and the Vulgar Latine;
but if it be defective here, why doe they not fupply a
verfe like wife in PfaL 34. where T is defe&ive in the
Alphabet i wearenottothinke that there is any de-
fe& in the matter becaufe thefe letters of the Alphabet
are wanting :for the Lord fitted thefe letters to the
matter onely, and not the matter to the letters s and
becaufe the holy Ghoft hath not fet downe the matter
here, therefore the Letter 3 Is left out 5 but not this
wayes,becaufe the Letter 1 is wanting here 5 therefore
the matter is wanting.

The five laftPfalmes begin with Hallelniay and end
with it, becaufe they are the conclufion and fumme of
the whole praifesof God.So the Church in the reve-
lation concludeth after the vi&ory with the feme
words, Reve . 1 9 . 1 • Alleluia^ (lilvation and glory and ho-
nour and yower unto the Lord our God.

The Conclufion of this is,the Pfalmes are generally
intituled Tehilim praifes, from the moft excellent part
of them : Therefore our chiefe care ihould bee to
praife G od here in this life,and then in the lite to come
we fhall fing thefong of Mojfes the fervant ofGod, and
ihefongtftheLambejRev, 1 J.3.

EXER-

Of the divifien of the LaTo in Haphtaroth ,&€.

175

EXERCITT. XIX.

Of the diVifion of the Law and the Prophets , in .
parajhotb and haphtaroth.

A£t>\}.i\. For Moyfes of old time had in every Citty
them that pre ac h himjbeing read in their Synagogues

every S Math day.

I THe Scriptures were not divided into Chapters, as

•* we have them now divided, therefore the Iewes
fay5 that the whole Law is Infiar vniwpefuk> that is>
butasoneverfe.

TheOldTeftamentwas divided into parafioth znd
Haphtaroth -y this divifion imoparajbeth was moft anci-
ent3^^8.32. The plafe of Scripture which he read was
this^ in the Greeke it is fn-mv.^ theSetficn^ and the
Syriacke calleth it Pafuka.

They diftinguifhed not thefe parajhoth and haphtaroth
} by numbers,as we doe our Chapters^they fayd not the
firft parafhah, the fecond />4;v/^5but they diftinguifh
them by the firft words of the Se&ion, as the firft
parajhah is called Berefhtth^ the fecond Elletoledotk
Noah^c.

They ufedto divide and diftinguifh thefe great para,
fhothznd haphtaroth three waves. Firft, they diftin-
guifhed them with three great? PP. Secondly, they
diftinguifhed them with three great Samcchs^ zs£en.
2 c. 1 o. thefe Samechs or Semucothxmkt not fo great a
diftin&ion as when they are diftinguifhed by three
great P P P: for there is fome coherence(when they are
diftinguifhed by Samech) with that wch goeth before.
So in the particular parajhoth when yee fee them diftin-

gufhed

nune

£5S 3

DDD

i74

Exer citation* Dii/ine.

Lib.

!• 1

nSpn

man *nw-

mntDBn

rmn nnDi^

r*E!ei#bv tTM*refic*ft

guifhedby parajhah or by Scmuchah -, but onely with
great letters,as (7^.3 2.2. this word vajjflUbh begin-
uczh the parajhah in great letters. ^ '

loh.7 .37.117 the laft day J hat great day of the fc aft J c fa
flood and cry ed^faying^c. This was the eighth day of
the feaft of the Tabernacles, and it is called th e great
Sabbath. This day they kept Fcftum UtitU legis^The
feaft of joy,becaufe they ended the reading of the Law
that day; and the next Sabbath they called it Sabbath
berejhtthybcczufe they began to readethebookeof Ge-
nefts aga'me. And yee fhall fee that this day they read
3 . Haphtaroth or SedHons,the firft was hapktaroth die
pekudilejom Jheni ft el Succoth^znd it began, 1 Kingq.
5 1.S0 was ended all the words which King Salomon made^
&c . And that day Salomon ftoodup and blefTed the peo-
ple. So the true Salomon Iefus Chrift blefled the peo-
fle In that great and laft day of the feaft. The fecond
aphtarah which was read this day, was lojh.i. haphta.
rothftimhhathtorah. Sctfio Utitia legis^ becaufe the
Law was ended,and/0/&*w began the Prophets. The
third par aft ah which they read was,A/ alack. $.Hapbta-
rothfabbath hagadol^nd it ended thus^B chold I wrllftnd
youEliah theProphet^nd Co they joyned the laft Secti-
on of the Law, and the laft Section of the Prophets
both together, and it was in this day that Iefus Chrift
flood up and fpake to them; the true Salomon the true
Iofhua^ the end of the Law and the Prophets. And
whereas the Iewes on this day delighted themfclves
much with banqueting, and drinke , Iefus Chrift cal-
lethall thofe to him who thirft,and he promifeth to rc-
frefh them , if any man thirft let him come unto mc and
drinke

&"*%*rholdeth3 that the Apoftle, Coloff.i. 16. Let
no man judge you w ^*b{\*< in parte Sabbathi, fignifi-
eth that, which the Hebrewes call Parafh.ih, and which

the

Of the J.iVifion of the Scriptures.

*75

the Talmud callcth Pcrek or Chelek , or which the j
Greekcscall mtijvU but the Apoftle mcaneth onely
here, that he would not have the I ewes to condemne
the Colojuans, for not obfcrving their Iewifh Sab-
baths 5 as he would have the Gentiles to abfiame frim
things ftranglcd, and blood^\^i&. 15.29. That they
might not give offence to the we?kc Iewcs.

Thelewesfay, that this divifion in Parafioth was
moil ancient, but the divifion into Haphtaroth wash-
ter,and they give this to be the reafon why they read
thefe ffapbtarotb : they fay, when Antiochus Epiphancs
forbad them under paine of death to reade the Law of
Moyfes, 1 Macch.%. then they made choife of fome
parts ofthe Prophets anfwerableto thefe parts of the
Law.Example,becaufe they durft not reade Pet or ah be-
refit h, they read Efay 42. So faith the Lord Creator of
heaven and earth. Hxamiple 2. the fecond P 'arajh a is E He
tolcdoth Noah, now becaufe they durft not reade this,
they read Efayjefiman^hatis^t the figne 54 . (for that
which we call a Chapter they call a figne ) Sing yet bar-
ren^&c. But is it likely thzt Antiochus that great Ty-
rant, forbad them onely the reading ofthe fivebookes
pfMtyfes * wherefore the reading of Mo fits and the
Prophets have beene muchmore ancient thanthetime.
of AntiocbtMwhexefaxe Act. 15.21 .Moyfcs is read of old.
A phrafe which fignifieth a great antiquity.

When they read M^Law, they divided it in fifty
and two Se&ions, and they finifhed it1 once in the
yeare : They had two forts of yeares, there was Annus
tmpr&gnatus or Embolimdus, and Annus f^quabilis.
Annus Imprdgnatus was that, which we call Leape
yeare,and it had fifty three weekes 5 in this yeare they
divided one Par a fish into two parts, and fo they ended
the reading ofthe Law within the yeare. When it was
Annus <A quaiiljsj hen it had but fifty two weekes,then

they

pSn

The reading of Mtyfa
and the prophets more
ancient than Ant'mhw.%

They read the whole
Law in the ir Syna-
gogues once in the
yeere.

C enholim<sm.

ij6

Exercitations Divine.

Lib.

inhipkildimitters.

they read one parajhab for every Sabbath, and in the
laft Sabbath of the yeare, which was the twenty third
of Tijhri^ they read that Parafhah called LAtittalegu,
which beginneth lojh.i. And the next Sabbaththey
began berefith againc at the firft ofGencfis .

Thefe Parajhoth were fubdivided into fo many parts,
and there were fundrie who read thefe parts upon the
Sabbath; hee that read the firft, was called Cohen the
Prieft, hee repeated the firft part of the Se&ion* and
then rofe up Catz,an>or Cantor, who did fing the fame
part which the Prieft had read 5 then there rofe up in
the third place a Leviteyznd he read his part^Fourthly,
there arofe up an ifraelite, and hee read his part, and
at laft it came to UWaphtir, and he read the laft part of J
t&gHaphtordh; he was called cJ^>£/7>,becaufewhen
that part was read, the people were difmifled, and fo
the Latine Church faid,/^ mijfa cjl.

In the weeke dayes, they read upon the fecond arid
thefift day of the wecke,fome partofthofe Parajhot A,
but not the whole :and the pharifee meant of thefe two
dayes when he faid,//%? twife in the weeke, Luk. 1 8 . 1 2 v

The Greekeand Latine Fathers never cite Chap-
ters as we doe now, Augufiine in his bookp of retra&a-
tions,C4p.24.faith not J have written to Genejis$. but
this wayes, I have written to the calling out of our
parents out of paradife. And Gregorie in his Prologue
upon the firft of the Kings y faith ; I have expounded to
you from the beginning of the booke,unto the viftory
o£David.

Who divided the Scriptures firft into Chapters it is
not certaine 5 they were divided of old two manner of
wayes ; firft they divided them into !fa*< titles, (for [o
they called the greater parts )and then into Chapters as
into leflfer partsrothers agafoe divided them intoChap-
ters as into greater parts. Itisholden, that uwufam

prcf^ter\

Ofthefenfe of the Scriptures.

prefbyter Ecclefu MafUienfts divided them firftintoti-
ties, andfubdivided them into Chapters : According
to this firft divifion Matthew hath fixty three titles,and
three hundred and fifty five Chapters * So Luke ac-
cording to the ancient divifion had forty eight titles,
and three hundred and forty eight Chapters,

He who began this latter divifion into Chapters, is
holden to be Hugo CarMnalis-> according to this divifir
on Matt hew hath twenty and eight Chapters,and Luke
twenty and foure^&c.

Laftly, it was divided into verfes; this divifion into
Pefuehim or verfcs,the Maforeth found out firft amongft
thelewcs,thc G reckes called them *x«< 5 Scaligcr cal-
leth them Commata, and Robertas Stephanas calleth
thfcm Setiiuncttlds, andfome hold that it was hee that
found them out firft amongft us.

EXERCITAT. XX.

Ofthefenfe oftheScripture.

THere is but one literall fenfe in the Scriptures,
which is prof table for doBrinefor reproofe, for cor-
'reUion^ for inftruftion in rightcoufnejfe, zTim.%*

1 6.

To make divers fenfes in the Scripture, is to make
It like that **vaxAwov which Anaxagoras dreamed of,
making Qmilibet ex quolibct.Augufttnewniing to Vin~
ventius, juftly derided the D *#<#//? j, who conft ruling
fhefe words, Cant. 1.7. TeS me {0 thou whom my
foule loveth) where thoufepdeft^ where thou makeft thy
ftockes to refi at noone^ They gathered out ofthem,that
the Church of Chrift was onelyin Africa by their al-

O o o o o o o legoricall

Genefoard.Chronotoga.

Auzu$.tfifi.fo

?J3|5 131

Exer citations Diy inc. Lib. i •

legoricall application. 0r/gw was too much given to
thefe allegories5and therefore he mifled often the true
fenfe of the Scriptures.

Thefe who gathered divers fenfe* out:o%be Scrip-
ture^ doe littlp better with them, than Efepe did with
an inscription written in a pillar of Marble, in which
were written thefe feven letters A& <r E 0 9 x. Efopc. firft
read them thus, d^^ fin^l* Jim** i^fa z^ww. fl*^
in&Stffafo abfadens grades qtMuor/fodicvs inyeme^
■thefaurum auri. But Xdnthus his mafter finding, as hee;
had fpoken,a great treafure of God,and giving nothing
to Efopc fdr his conje&ure, kept all to himleife, there-
fore Efepextzd them another way thus, ixvfcpot J4&
(bfls;,&ti^Mvtf<M^ t&fotis dam $?*

tis^dwiditt \ quern invem ijt.ts tht fai*rum auri. But when
Efope got nothing, ina rage he read it thus, dm^Q-^AnK^
j ovjoio) ov %vftt Mmv&v -fcvo* tdejt^redde Regi Dionyfio quern
, invenifii thefaurum auri.

Thelewes hold that there is a literallfenfe in every
Scripture,and a rnyfticall fenfe 5 the literallfenfe they
call Dahhar katwjemparvamjXid the rnyfticall fenfe
they call \tBabhar gadoljrcm magnam^ the Iiterall fenfe
they call itpefiatb, fenfum nudum^ and the rnyfticall
fenfe they call it dartfn \ andmoft of the Schoolemen
hold that there is a double fenfe in the Scriptures. La-
tomus the Papift faith, Theologian? craffam vcrfari
circa lit eralem fenfum^ theologiam fubtiliorcm verfari
circa nifflicura & die gvneum fenfum^ and they call the
Iiterall- fenfe pauper em & grammaticum .and the allege
ricall Biv-item & theologicumjhQ rich and theological!
fenfe. But we muft ft rive to findeoutthe literallfenfe
of the Scriptures, orelfewefhall never come by the
true meaning.

The Iiterall fenfe is that which the words beare ey-
thcr properly or figuratively 5 therefore he fayd well]

who

Oftbefenfe of the Scriptures.

179

who faydbonusgrammaticuS) bonus tbeolvgus ; for we
can never come to the true meaning and fenfe, unleffe
the words be unfolded.

A figurative literallfenfc is eyther in verbis vel in
rebus^ey thct in the words or in the matter.

In wr£/j,inthe words,as Luk. 1 3 .3 2 .He/Wis a Fox.
Tfal. 22.1 2. The princes of Ifrael arc Bulsof Bafany in
thefe words there is but one fenfe. So Let the dead bury
f^^^£«ir.?.50.Deadinfouleburythe dead in bo-
dy,hcre is but one fenfe j but where the ^ords in one
fentence have diverfe fignifications, then they make
up divers fenfes,as judge not J bat yee be notjudgedyMat>
7. 1 .the iirft is judicium Ubcrtatis^ the fecondis, judici-
um poteftatis.

* When we fearch to finde out the literal! fenfe of the
Scriptare, that cannot be the literall fenfe of it which
is contrary to the analogie of faith, which is eyther
in crede?idis or in facie ndis. I f it be contrary to the ar-
ticles of our faith or any of the commandements, then
that cannot be the literall fenfe jas Rom.u.io. if thine
enemy be hungry give him meat e, if he thirji give him
drinke :for info doings thou Jh alt heapecoales off re upon
his hcad.Hexe to feede the enemy ^ and to give him drinke^
• arc to be taken literally, becaufe they are commanded
inthefixtCommandementrbutto heapc coales of fire
upon his heady muft be taken figuratively, becaufe ac-
cording to the letter, it is contrary to the fixtCom-
mandement.Example2.ii/4^.<).29. if thy right eye
offend thee pluekc it out ', and caft it from thee: Here the
words are not to be taken literally, for this were con-
trary to the fixt Commandement,but figuratively. So
this is ?ny body ?is not to be taken literally, for it is con-
trary to the analogie of faith .-becaufe the heavens muft
containc the body of Chrift untillhee come againe,
.^#.3.21.

Ooooooo 2 The

Clibcrtatii.
Iudicium2

Exerckations Divine.

Lib.

Thefecond is figurative in rebus 7 as in the Sacra-
ment of the Supper, when he fate with his Difciples he
fay d,This is my body 3 he pointed at t\ie thing prefent,
and underftandeth the thing that isnot prefent$he had
the bread and cup in his hand, and he fay d, This is my
body, this is my blood. In thefe proportions there is the
fubjeft and the attribute; thefubjeft is the bread anc}
wine which he doth demonftrate ; the attribute is that
which is fignified by the bread and wine, and thefe
two make up but one (cnk^fropius & remotius. When
Peter had made a confeflion that Chrift was the Sonne
of the living God^Matth. 1 6. Chrift to confirme this
unto him, and the reft of the Difciples, faith,77* e s Pe-
trus^dr fuferhtncpctram^&c. hepointethat Peter, but
he underftandeth himfelfe, upon whom the Church is
built,and not Peter. When a man lo.dketh upon a
pifture,hefaith,thispi<aure is my father, here he un^
derftandeth two things, propius & remotim, to wit the
pi&ure it felfe, and his father reprefented by the
pi&ure; this pi&ure atwhichheepointeth is not his
father properly, but onely it reprefenteth his fa-
ther.

Butfomewillobje&5whenftisfayd5 Hie eft [unguis
wcus ,thzi the article hie agreeth with Sanguis, and not
with Vinum, therefore it may feeme that it is his blood
indeed5and not wine that he pointeth at.

This cannot be, for in the former propofition when
he hydJioc eft corpus, meum^hc fhould have fayd Jric eft
corf us meum ; became it repeateththe word panis,ask
ismorecleareinthcGreeke; thereforethc article A/V
hath relation to feme other thing, than to the bread at
which he pointeth, for the article 7^ repeatethnot
dtVte- or ^/y(Q-,thebreadorthewine5 but ^ and

ett^Uti

hisbody andhis blood. When Moyfes{ayd>Exod. 2 4,
8 .B ehold the blood of "the Covenant ,here the word blood

Ofthefcnfe [of the Scriptures.

181

is properly to be underftood : becaufe their covenants
were confirmed with blood,and there was no facrifice
withoutblood. But when Chrift fayd, This is my blood
of the NewTcftamenty there was no blood in the Cup
here,but he had relation to his owne blood,which was
fignified by the wine in the Cup.

When Chrift hith,This is my body. This is my blood,
how was he prefent with the bread and the wine
there i

m A thing is fayd to be prefent fourc manner of wayes,
firft, <n>[jLctitK%, fecondly, myuunltKau thirdly > infyiffaifr,
and fourthly, -*VT/A»iisr7/x«v#

Firft, o»i**Ttx&, when a man is bodily prefent. Se-
condly, mtMrriuSf as when a man is prefent by his pi-
fture-Thirdly^s^T/xA* as the funne is prefent by ope-
ration in heating and nourishing things below here.
Fourthly,^77^77x^,when we apprehend a thing in our
mind. Chrift when he fayd, this is my body, and this is
Tny blood J\z was prefent there n»w -nti*.* but he was not
in the bread and the wine ki#t,i8u for then hisblopd
ihould have beene there before it was fhed ; then hee
fliould have had two bodies, one vifible & another in-
visible: but he was prefent there in the bread and the
wiaertpuerm*' becaufe the bread and the wine repre-
fented his body, and his blood. So hee was prefent
there infynmuk* by his Spirit working in their hearts,
and he was prefent to them by faith toh»*muk> when
they did fpiritually eate his body and drink his blood,
and this is the true and literall fenfe of the words.

Which is the literall fenfe in thofe words, Hoc yi.
citcinmei recordmonem^Doe this in remembrance ef
me?

Although there bee many things implyed in th A
words,both upon the part of the Mini fter and upon the
part ofthe People,yet they make up but [one fenfe s as

O 0000003 upon

i8*

Exercitatiom Dimine.

Lib.

Tcftimonies 0f the old
Tcftamenteitedin chc
New,make but one
fenfe.

rvnn m?

a radice Tin &1 non

*rnT)nfr*n*n

fignifkat fci rmatn.
2CbrQn.j7.17.

aiponthepartoftheMinifter; Take this bread, bleffe
this bread, breake it and give it to the people. And up-
on the part of the people * take this bread, eate this
bread,&c. yet all thefe lookebut to one thing, that is,
to the remembrance of Chrifts death : find therefore
the externall action bringeth to minde the internall
a&ion, the remembrance of Chrifts death: fo that in
thefe words there is but one fenfe.

When the teftimonies of the old Teftament arc cited
in the new,the Spirit of God intended* propinquius &
rcmotipts , fomething nearer and fomething farther offj
yet thefe two make not up two divers fenfes, but one
full and intire fenfe. When Jonathan fhot three Ar-
rowestoadvertife2>^wW,i Sam.20.20. hee had not
two meanings in his minde, but one 5 his meaning was
to {hew David how Saul his father was minded to-
wards him, and whether hee might abide or flye : So
the meaning of the holy Ghoft is but one in thefe pla-
ces. Example,2 Sam. 7. \ 2 .The Lord maketh a promife
to Dav/d^I willfct up thyfecde after thee which /hall pro-
ceeded of thy bowcls.This promife looked bothadpro-
pms &rcmotius^ yet it made up but one fenfe, propius
to Salomon^nd remotius to Chrift ; therefore when he
looketh to the fartheft,to Chrifts Sam.j. ip«he faith,
Zoth torath^Hdc ejldclweatio hominis Z)£/,itfhould not
be readD# this the Law of the man 0 Lord God t as if D a-
-y/Wihould fay,this is not all that thou haft promifed to
me O Lord, that I fhouldhave a fonne proceeding out
of my owne loynes, but in him thou doft prefigureto
me a fonne, whofhallbeboth God and man ; and hee
addetb F or a great while 1 0 come , thoudoeft promife to
me a fonne prefently to fucceede in my kingdome, but
Heebefideshimafarre off the bleflcd Meflfias. And
he applyeth this prornifeliterally to his fonne Salomon
and figuratively to Chrift his Sonne; taking the pro

mifcj

Ojthejcnfe of the Scriptures,

18?

mifc in a larger extent ; and the matter may be cleared
by this comparifon. A father hath a fonnc who is farrc
from him, he biddcth the Tailor (hape a coate to him,
and to take the meafure by another child who is there
prefent, but withall he biddeth the Taylor make it
larger^becaufe his child will waxe taller: So this pro-
mile made to Drf^/^wasfirftcutout(asitvrcre)for5/<-
lomon his fonne, but yet it had a larger extent, for it is
applyedto Chrift who is greater than Salomon; and
as by a fphere of wood wee take up the celeftiall
fpheres; Soby the promifes made to David concer-
ning Salomon, we take him up'who is greater than Salo-
\mon, and thefe two make up but one fenfe. Whena
man fixeth his eye upon one to behold him, another
man accidentally commeth in, in the meane time ; he
cafteth his eyes upon that man al fo •> So the Lords eye
was principally upon the Meflias, but hecdid caft a
looke,as it were,alib to Salomon.

When t hefc teft imonres are applyed in the New Te-
ftament, the literall fenfe is made up fometimes of the
type and the thing typed .Example,/^. 19.3 d. A bone
ofhimfhatlnot be broken. This is fpoken both ofthe
bones of the Pafchall Lambe, and of the bones of
Chrift 5 and both of them make up but one literall
fenfe.

Sometimes the literall' fenfe is made up ex hijtorieo
& allegorico, as Sara and Hagar, the bond woman and
the freefignifie the children of thepromife begotten
of grace, and the bond fervant under the Laws and
thefe two make up but one fenfe.

Sometimes ex trofologico ejr literally as, TcejhaH not
mufile the mouth of t tx Oxe that tr cadet h out the come,
1 Cor.p.S.

Fourthly,theliterallfenfe is made up ex hiftorico^my-
ftico & frophetico. Example, Ier. 31.15.-^ voyce was
Ooooooo 4 heard

A Scripture dimfdy
applyed, doth make up
buc one Uccrail fenfe.

n±

Exer citations Divine.

Lib.

hear din Ramahjamematton and bitter weeping, Rachel
weeping for children,refufwg to be comforted for her chil-
dren becaufe the) were not. There was a voyce heard in
Rmah for Ephraims captivity, that is, forthe2. Tribes,
whocameof/^^thefonneof^^ this mourning
was becaufe the ten Tribes (hould not bee brought
backeagainefrom the captivity : this was myfticall
and not prophetically that fliec mourned for the ten
Tribes who were led away into captivity j but it was
propheticall foretelling the cruellmunher which He-
recommitted in killing the infants not farrc from Ra-
^/jgrave;all theft are comprehended in thisprophe-
fie^and make up one full fenfe.

When a teftimony is cited out of the Old Tefta-
ment in the new5 the Spirit of God intendeth5that this,
is the proper meaning inboth the places^and that they
make not up two divers fenfes. Example, the Lord
faith. Make fat the hearts of this people, £ fa. 6.9. and
Chrift fahhyMatth. 13.14. In them is fulfilled this pro-
phefie. This judgement to make fat the hearts, was de-
nounced againft the Iewes in £ fat as time at thefirft,,
Act. 28.25. Well (pake the holy Ghoji by Ifaiah the Pro-
phet, it was fulfilled upon the Iewes who Jived both
in Chrifts time and in Pauls time. Efay when hee de-
nounced this thrcatning, hee meant not onelyofthe
Iewes who lived then, but alfo of the Iewes who were
come after^and it was literally fulfilled upon them all, .
Example 2. Efa.Sui .The Spirit of the Lord is upon me,
becaufe he hath annointed me to preach the Go [pel, this
prophefie is cited by Ghriftj Luk.4. i8.anditis onely
meant of Chrift,and literally to be applyed to him.

Example 3. Efiy.49. 6.1 mill give thee for a light to*
the Gentiles,ChriR went not in proper perfon to preach
to the Gentiles himfelfe, but hee went- to them by his
Apoftles,thercfore Atf.\$ .^j.Paulfaithjhe Lord hath

commanded

Oft^fcnfe of the Scriptures.

commandtdme togoeandbea light to the 'Gentiles ,thisis
the proper fenfe and meaning of the Prophet Mfajm
thisplace.

Whentheteftimoniesofthe OldTeftamcnt are ci-
ted in the new, they are not cited by way of Accom-
modation, but becaufe they are the proper meaning of
the place j if they were cited by Chrift and his Apo-
ftles onely by way of accommodation^then the I ewes
might have taken exception, and fayd,that thefe tefti-
monies made noth ing againft them, becaufe it was not
the meaning of the holy Ghoft who indited thefe
Scripturesto fpeake againft them- But Chrift and his
Apoftles bring out thefe teftiraoniesas properly meant
ofthem,and not by way of accommodation onely.

We m uft make a diftin&ion betwixt thefe two D efii-
natam applicationem^ & per accommodationem^D cjlinata.
ifrthis,whenthe Spirit of God intendeth that to be the
meaning of the place. Appltcatio per accommodationem
is this, when a Preacher apply eth the Tcftimonies* of
the Scriptures for comfort or rebuke to his hearers,this
is not defiinata applicatiojedperaccommodattone. A man
maketh a fute of apparrell for one, that is Defiinatum
to him,yet this fuite willferve for another 5 and this is*
Per accemmodationem. When Nathan faid to David^
the Lor d alfo hath put may thyfinnejhoujhalt not die ,z
Sam.u.13. this was defiinata application but when a
P reach er now applieth this to one of his hearers , this
is,but/£r aecommodationem .The Scriptures are written
for our Admonition^ upon whom the ends of the world are
come^ 1 Cor. 1 o • 1 1 . And they are profit able for dclfrine^
forreproofe^ for corre^m^wrjnfiruiiion in right eon p
neffe^z Tim. 3; 16. Tiftj^^fetorebuke<ilJ oLftinate
finners,andtocomfcrtrll penitent when they areap-
plied rightly : but when the Apoftles ppplyc [ their .
comforts and threatnings, they had a more particular

; ,-~-^________ infigh t

<<4pflicatU*

*dt$ltau
'per accm-
'jnodtt'mh

Smile*

1 86

Bxercitations Divine,

Lib

infight to whom they bel onged, than P readers have
now,and knew particularly what Scriptures wne di-
rected to fuch and fuch men. When Efiy prophefied
make fat the hearts of this people, Eftty 6.9. And when
PauUpplycd it to the lewes in his time,it was deft wa-
tt application but when a Preacher applieth it»tohis
hearers now, it is per accommodationem onely, for hee
cannot fo particularly apply it to his hearers, zsPaul
did to his.

Where there are two feverall teftimonies found in the
old Teftament , and joyned together in the new
Teftament, thefe two make but one literall fenfe, as
Efa. 67»xi. Say to the daughter ofSion,bcholdthy Salvati-
oncommeth. So Zach.g.g.O Daughter ofSion,0 daugh-
ter oflerufalem,behold thy King commeth riding upon an
AJfe,and uponanAffeCoalt : Matthew citing thefe pla-
ces^.21. joyneththem both together, andftcweth
that both Efay and Zacharie meant of Chrift comming
in humility and not in glory, and thefe two makeup
but one literall fenfe.

This is a fpeciall note to know the literall fenfe of
the Scripture, when this phrafe is added$7^ the Scrip-
ture might be fulfilled: As I oh. 1 3 . 1 8 . But that the Scrip,
ture may be fulfil led, hec that eateth bread with me, hath
hft up his heele againft me. This place was fpoken firft
by David o(Achitof>hel,Pfdl. 4 1 . 1 o.But it was fulfilled
literally mludas who betrayed Chrift.

Examplei. /oh. 17.12. Thofe that thou gaveft mee I
have kept, and none oft hem is loft, but the fonne ofPerdt-
tion,that the Scripture might be fulfilled. This place was
firft fpoken of D0££,\py^/. 10^.7. and the Scripture is
fulfilled in Iudas, therefore this is the literall fenfe of
it;the figure was in D^and the thing figured in luda* .
Example 3. loh. 19.2^. Let us not rent it, but aft
lots whofe it ft all be,that the Scriptures might be fulfilled

which

Ofthejenfe of the Scriptures .

Jjtchfayd ; They parted my rayment amongjl them, and \
or my rcfturc they didcajl Lois. Sauls Courtiers rent
'lavids dignities and honours amongft them, but the
cripcure was fulfilled literally here by theSouldiers.

Example \.lohn \ 9. 36. For thefe things were done
bat the Scripture might be fulfilled^ A bone of him Jhall
et be broken. The type was obferved in the Pafchall
.ambe, but the Scripture is fulfilled here literally in
thrift.

But it may be fayd, 1 Cor. 10.6. 11. AH t he fe things
appwed to them in figures, then they fignified jfome
ther things to us than to them.

T hey were types to us5that is, examples^they were
or types properly taken, for that is properly called a

!Vpe, which the Spirit of God fpecially propofeth to
gnifie fome future thing; as5a-bone of thePafcall
ambe (hould not be broken, was inftituted to fignifie
>me future thing, thataboneofChrift {hould not be
roken5here is properly a type : but an example is not
1 representation of any thing to come,but goodnefTe or
plendor in the men which maketh them to be follow-.
dDas the mildnefTe of Mofesjhc patience of/^^Thcfe
vere not types properly but examples. So thefe things
yhich "befell the lewes in the wilderneffc for their
lurmuring and committing whoredome,arefetdownr
pr examples to the Corinthians & pofterity to come,
Vey.were ad !38:«-&™..r>.--. They ferve to admo-
$h and inftru& us,that we fall not into the like finnes,

i.ti?nt

imay be alledged that there are more Iiterall fen-
fesione Scripture then one. Example ; C<iiaphaspro~
pheicd that one llioul^l^fe^fepeople,/^. 1 1 .49.
In Cirifts meaning thcyniS^rofcnfc,and in Caiaphm
meaning they had another fenfe.

ThjsProphefic rauft not be considered as one,but as

two

i88

Exercitations ViYine.

Lib.

CiHchfio**

two 5 the Spirit of God had one meaning and Caiapnas
had another, but the Scriptures which wereinfpired
by the holy Spirit had but one fenfe.

Where the holy Ghoft maketha myfticalapplication
of the old Teftament to the new, thatis, Deftinata ap
plication And arguments taken from thence hold firme-<
ly. Example, ExocLi6*i%. He that gathered much had
nothing over, and he that gathered leffe had no lackt, the
ApoftJe 2 Cor. 8. 1 5. applyed this morally <o all the
faithfull, and reduceth things to a certaine equalitie ;
that thofe who are rich in temporarie things, fhould
beftow theiralmes upon the poorer fort,and the poore
being richer in fpirituall things, might communicate to
the richer,their prayers and Spirituall helpes.

When we apply the teftimonies of the old Teftament
and borrow comparifons from them, it is not defimata
Apphcatiofed per aceommodationem.

Theconclufionof thisis. There is but oneliterall
fenfe and meaning of every Scripture : So fhould men
iiave but one fenfe and meaning in their minds, and not
z double racaning,as the equivocating Icfuites have,

Quifquis b*e legit, ubipariter certus eftypergat mecum\
ubipariter hafitat , qu*rat mecum^ubi erroremfuumcog*
j$ofcit7ndt&* admeyiUwwmjevocet me.

FINIS.

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